SOME HELPS FOR THE INDIANS: 

A CATECHISM, 

THE REV. ABRAHAM PIERSON. 

WITH AN INTRODUCTION, 



BY J. HAMMOND TRUMBULL. 









































. 





































SOME HELPS FOIL THE INDIANS 


ft 


A CATECHISM 


IN THE LANGUAGE OF THE QUIRIPI INDIANS 

OF NEW HAVEN COLONY, 


V 


BY THE KEY. ABRAHAM PIERSON, 


REPRINTED FROM THE ORIGINAL EDITION, CAMBRIDGE, 1658. 


WITH AN INTRODUCTION, 

BY J. HAMMOND TRUMBULL. 

\ 




FROM THE COLLECTIONS OF THE CONNECTICUT HISTORICAL SOCIETY, VOL. III. 


HARTFORD: 

PRINTED BY M. H. MALLORY & CO. 

1873. 



One Hundred Copies. 


< 


* 




SOME HELPS FOR THE INDIANS: 


BY THE REV. ABRAHAM PIERSON. 


The Rev. Abraham Pierson, 1 who is said to have been a 
native of Yorkshire, was educated at Trinity College, Cam¬ 
bridge, receiving his bachelor’s degree in 1632. He came to 
New England in 1640; was admitted to the Boston church, 
September 5th in that year, and in November became the 
minister of a company about to remove from Lynn, Mass., to 
settle a plantation on Long Island, at Southampton. After 
the annexation of Southampton to Connecticut in 1644, Mr. 
Pierson, with part of his church, preferring the jurisdiction of 
New Haven, joined some planters from Wethersfield who had 
procured a grant of lands at Totoket, afterwards named Bran¬ 
ford. Here a new church was organized, and Mr. Pierson was 
chosen its pastor. He remained at Branford until the union 
of New Haven colony with Connecticut, under the charter of 
1662, again brought him under a government in which church 
membership was not an indispensable qualification for civil 
office and the privileges of a freeman. In 1667, he once more 
removed, with a majority of the Branford church, to New 
Jersey, and became the first minister of Newark, where he 
passed the remainder of his life. He died, August 9, 1678: 
“a godly, learned man,” as Governor Wintlirop testifies. 

In September, 1651, when he had been living some seven 
years at Branford, the Commissioners of the United Colonies 

1 On the title-page of his Catechism the surname is Peirson, and so in 
the Records of New Haven Colony, 1653-1662, 'passim. But his auto¬ 
graph, (engraved for Mr. Hoadly’s second volume of New Haven Colo¬ 
nial Records, p. 469,) has Pier¬ 
son , and the name was so writ¬ 
ten by his son, the first Rector 
of Yale College. 





4 


Pierson ' 1 s Helps for the Indians. 

wrote to the Corporation in London for Propagating the Gos¬ 
pel in New England, that “Mr. Blinman, Mr. Pierson, &c., 
are studying the language ” of the Indians, “ that they may 
the better treat with them concerning the things of their 
peace;” and in a letter to the Pev. John Eliot, September 
12th, the Commissioners inform him that “ Mr. Higginson [of 
Guilford] hath spent some time formerly about the Indian 
language, and Mr. Pierson hath done the like, and continueth 
with much seriousness therein.” 1 In 1653, he was allowed 
£12 “ towards his charge and pains in fitting himself to teach 
the Indians,” 2 and the next year this allowance was increased 
to £15. 3 

In 1654, the Commissioners wrote, from Hartford, to the 
Corporation: “ One Catechism [Mr. Eliot’s] is already printed, 
and Mr. Pierson is preparing another to suit these southwest 
parts, where the language differs from theirs who live about 
the Massachusetts.” 4 

Mr. Eliot’s Catechism, printed in 1654, at the charge of the 
Corporation in London, was written in the dialect of eastern 
Massachusetts, and he was now translating the Bible into the 
same dialect. The Commissioners from the southern colonies 
—Connecticut and New Haven—were desirous that a portion 
of the funds provided for propagating the gospel in New Eng¬ 
land should be so expended as to benefit Indians of other than 
the Massachusetts tribes; and Mr. Eliot was advised, in 1654, 
to “improve the best helps the country affords for the Indian 
language, that, if* it may be, the southwest Indians (some of 
whom, as we are now informed, desire help both for reading 
and to be instructed in the things of God and Christ) may un¬ 
derstand and have the benefit of what is printed.” 5 

When the Commissioners met, at Plymouth, in September, 
1656, 

“A letter from Mr. Pierson, of Branford, dated the 25th of 
August last, was read, and some part of a Catechism by him 
framed and propounded, to convince the Indians, by the light 


1 Records of tlie Commissioners, in Hazard, ii. 178, 186. 

'Ibid., 303. 3 Ibid., 326. 'Ibid,., p. 313. b Ibid., p. 316. 



Introductory. 5 

of nature and reason, that there is only one God who hath 
made and governeth all things, &c., was considered; and the 
Commissioners advised that it be perfected, and turned into 
the Narragansett or Pequot language, that it may be the better 
understood by the Indians in all parts of the Country. And 
for that purpose they spake with and desired Thomas Stanton 
to advise with Mr. Pierson about a tit season to meet and trans¬ 
late the same accordingly, without any unnecessary delay, that 
it may be fitted for and sent to the press: and they promised 
him due satisfaction for his time and pains. It was agreed that 
Mr. Pierson shall be allowed fifteen pounds for the pains he 
shall take in this work the year ensuing.” 

The translation was completed before the next meeting of 
the Commissioners, September, 1657. They wrote to the 
Corporation: 1 

“ We have also sent you . . . Mr. Pierson’s Catechism, 
which we have desired Mr. Ince to transcribe, whom you may 
please to improve to overlook the press, to prevent mistakes, 
especially of the Indian. We do desire the work may be expe¬ 
dited, and that 1,500 copies be sent hither to us by the first 
opportunity.” 

Jonathan Ince, who graduated at Harvard College in 1650, 
was commended by Eliot as “ a godly young man, a scholar 
who hath a singular faculty to learn and pronounce the Indian 
tongue.” 2 He and young Thomas Mayhew—the missionary 
of Martha’s Vineyard—took passage for England in Garrett’s 
ship, which sailed in November, 1657, and was lost, with all 
on board, at sea. 

Next spring, the Corporation, in their letter to the Com¬ 
missioners, wrote from London : 

“ As for Mr. Pierson, we concur with you concerning his 
fitness and ability for the Indians’ spiritual good', and for the 
Catechism mentioned in your letter, of his composing for their 
use and instruction, which we should have taken care to have 
printed according to your desire, . . . but we fear it is mis¬ 
carried, being sent, as we understand, in Mr. Garrett’s ship, 
which is yet missing: and therefore, we intreat you to send it 
over by the first opportunity.” 3 

In September, 1658, Mr. Pierson had prepared another copy 


1 Records of the Commissioners, in Hazard, ii. 377. 

2 Felt’s Eccles. Hist, of N. E., ii. 163. 3 Hazard, ii. 390. 





6 


Pierson’s Helps for the Indians. 


of the Catechism for the press, and delivered it to the Com¬ 
missioners in session at Boston. “ Upon further consideration, 
in regard of the hazard of sending, and difficulty of true print¬ 
ing it without a tit overseer of the press, by one skilled in the 
language,” the Commissioners decided to have it printed at 
Cambridge, instead of in England as at first proposed. 1 They 
“ hoped it would be finished within three months.” 

The first sheet (of sixteen pages) was printed, at the Cam¬ 
bridge press, before December 28th—in season to be sent to 
England, with letters of that date from Mr. Eliot and Gov¬ 
ernor Endecott to the Corporation. Another letter of Eliot’s, 
written December 10th, enclosing notes of exhortations deliv¬ 
ered by Christian Indians of Natick, on a day of fasting, No¬ 
vember 15th, was forwarded by the same conveyance, or at 
nearly the same time. May 7, 1659, the Corporation wrote to 
the Commissioners: 

“We have thought good to print your last letter [of Sept. 
22d], with two other letters received from Mr. Endicott and 
Mr. Eliot; as also, the Indians’ Exhortations, and the sheet of 
Catechism composed by Mr. Pierson / all which are printed 
for publick satisfaction.” 2 

They were printed in a small-quarto tract of forty-eight 
pages (thirteen of which are not numbered), with the follow¬ 
ing title: 

A further Accompt | of the Progreffe of the | GOSPEL | 
amongft the INDIANS | in | NEW-ENGLAND, | and | Of 
the meanes ufed effectually to advance the fame. | Set forth | 
In certaine Letters fent from thence declaring a | purpofe of 
Printing the Scriptures in the | Indian Tongue into which they 
are already | Tranilated. | With which Letters are likewife fent 
an Epi- | tome of fome Exhortations delivered by the In- | dians 
at a faff, as Teftimonies of their obedi- | ence to the Gofpell. | 
As alfo fome helps directing the Indians how to | improve nat- 

urall reafon unto the knowledge | of the true God. | - | 

LONDON, Printed by M. Sim??ions for the Corpo- | ration of 
New-England', 1659. 

An introductory epistle “ To the Christian Reader,” by the 
Rev. Dr. Edward Reynolds, dated 1 April, 1659, commends 
Mr. Pierson’s work, as 


Hazard, ii. 392, 


2 IHd., 403. 



Introductory. 


7 


‘ 6 likely to be, by the blessing of God, of singular use to the 
natives there, and a very proper and necessary course for those 
to take who would convert and perswade Pagans to beleeve 
the Truth. . . . The reason why there is so short and imper¬ 
fect a specimen given of it is, because the ships came away 
from New-England, before any more of the Copy was wrought 
off* from the Presse.” 

The tract is made up as follows: Title, verso blank; “ To 
the Christian Reader,” 7 pp. n. n. (A2 to recto of B; verso 
of B, blank); Letter from the Commissioners of the United 
Colonies, 2 pp. (B2 ; the verso numbered as page 1); “ A Letter 
from Mr. John Eliot,” pp. 2, 3; “ A Letter from John Endi- 
cott Esq.,” pp. 4, 5 ; “ Here follows another Letter from Mr. 
John Eliot,” pp. 6, 7 ; “Here followeth a Briefe Epitome of 
such Exhortations,” &c., pp. 8-19 (ending on verso of D3); 
and a “ Postscript ” (D4; verso blank). Then, with a special 
title-page, a reprint of the first sheet of Mr. Pierson’s Cate¬ 
chism, pp. 22-35 (El to verso of F3) with his introduction 
“ To the Reader.” The title-page corresponds with the Cam¬ 
bridge original, except in the imprint, “ London, Printed by 
M. Simmons , 1659.” On the recto of F4 is a “Postscript” 
to the tract, introducing a certificate of “ Charles Chauncy, 
President of Harvard College, in Cambridge,” to the profi¬ 
ciency of two of the Indian pupils at the grammar school in 
Cambridge. The verso of F4 is blank. 

The impression of the Catechism at Cambridge was not 
completed till five or six months after the first sheet was re¬ 
printed in London. In September, 1659, the Commissioners 
wrote, from Hartford: 

i- “We have ordered Mr. Usher to send you forty copies of 
Mr. Pierson’s Catechism, if finished before the ship set sail; but 
fear, by reason of Mr. Pierson’s sickness, 1 the work may have 
been retarded, and we and you suffer a disappointment.” 2 


1 Rev. John Davenport, writing to Gov. Winthrop, from New Haven, 

July 29th, mentions the dangerous sickness of Mrs. Pierson. The next 
week, August 5th, he writes that her condition is hopeful, but “Mr. 
Pierson hath been touched” with the prevailing epidemic: he “wisely 
took the physic in the beginning, and will, I hope, do well.”—4 Mass. 
Hist. Coll., vii. 501, 503, 504. 2 Hazard, ii. 404. 



8 


Pierson's Helps for the Indians . 


At the same session, the treasurer’s “ aceount of the Indian 
Stock ” has an entry of the payment 

“ To Mr. Green, in part, for printing the Psalms and Mr. 
Pierson’s Catechism, L 40.00.00.” 

Only two copies of this Catechism are known to the editor 
of the present reprint. One of these is in the library of 
Mr. James Lenox of Hew York; the other is in the British 
Museum. The title-pages of the two differ, in several partic¬ 
ulars. That of Mr. Lenox’s copy—which is proved, by its 
agreement with the English reprint of the first sheet, to be 
the earlier—has a border, of the acorn pattern. The other has 
no border; the lines are longer, and the page less compact. 
After the title proper, ending with the words “ Eternal Salva¬ 
tion,” the Museum copy has— 

By | ABRAHAM PEIRSON | Paftor of the Church at 
Brandford. | - | Examined and approved by that | Experi¬ 

enced Gentleman (in the In- \ dian Language) Captain | JOHN 

SCOT. | - | CAMBRIDGE: | Printed for Samuel Green , 

1658 . 

Here no reference appears to the Commissioners of the Uni¬ 
ted Colonies, and the imprint, it may be observed, is “for” 
(not “ by) Samuel Green.” Of Captain John Scott, nearly all 
that is known may be read in Dr. Palfrey’s History of Hew 
England, vol. ii. pp. 564-569, note. He was on Long Island 
in 1654, and was arrested by the Dutch authorities, as a sus¬ 
pected person. 1 Before 1660, he had caused the people of 
Southampton—where Pierson had formerly been settled— 
much embarrassment, by claiming to have obtained from the 
Indians large grants of land, for which he executed numerous 
conveyances to various parties. He was in England in Octo¬ 
ber, 1660, and may have carried with him copies of Mr. Pier¬ 
son’s Catechism, printed the preceding year. In 1663, he was 
an active and unscrupulous agent of the proprietors of Har- 
ragansett lands conveyed by Indians to Major Atherton and 
his partners, and succeeded in obtaining from Charles II. an 
assurance to these proprietors, of “ the full and peaceable en¬ 
joyment of their said country,” the recently granted charter 


^rodhead’s Hist, of N. Y., i. 579. 



Some Helps for the 


INDI ANS; 

Shewing them how to 

Improve their Natural Realon, 
to know the true God,and the 
C hr iftian Religion. 



1. By leading them to fee the Divine 
Authority of the Scriptures. 

2. By the Scriptures, the Divine 
truths neceuary to Eternal fal- 
vation. 


i 


B Y 

ABRAHAM PCIRSON 
Pallor of the Church at Branford. 


Examined and approved by that 
Experienced Gentleman (in t he In¬ 
dian Language ) Captain 
JOHN SCOt. 


CAMBRIDGE: 
Printed for Samuel Green, 1658 . 





Y 


| 


Introductory. 


9 


of Rhode Island notwithstanding. 1 The second title page of 
the Catechism, on which he is named as an “ experienced gen¬ 
tleman,” may have been prefixed to part of the edition—to all 
the copies, perhaps, which were sent to England about the 
time of the Restoration, and subsequently,—with the knowl¬ 
edge of Mr. Pierson and the Commissioners; or the substitu¬ 
tion may have been Scott’s own device, to give himself, in 
London, a certificate of position and character, and perhaps 
add weight to his statements in support of the title of the 
Narragansett proprietors and of his own claims to lands for 
which he had procured deeds from Indians on Long Island. 

The advice of the Commissioners, that the Catechism should 
be “ turned into the Narragansett or Pequot language, that it 
may be the better understood in all parts of the country,” was 
not followed. The version is in the dialect which was the 
most familiar to Mr. Pierson during his ministry at Branford 
—that of the Quiripi Indians, who lived near Long Island 
Sound, from Guilford westward, to and beyond the west 
bounds of Connecticut. Block, the Dutch captain who sailed 
through the Sound in 1614, found a band of the “ Qui- 
repeys” near the mouth of Housatonic River. 2 The name, 
which means ‘ long water,’ was, probably, a general one, like 
Niantic for the “ river-point ” bands, and Niprnuck for “ fresh¬ 
water fishing ” tribes. The adjective quir% ‘ long ’ is the equiv¬ 
alent of the Narragansett and Mohegan quinni , Connecticut 
River and Nipmuck quilli. Roger Williams wrote the names 
of these Indians, collectively, “ Quinnipieuck .” The first set¬ 
tlers of New Haven bought lands of one of the Quiripi bands 
or petty tribes, and the name of their purchase appears as 
Quillipieck , Quinnipiock , &c., as scribe or interpreter caught 
the sound from Indians of one or another local dialect. 3 By 


1 Arnold’s Hist, of R. Island, i. 383-385; N. Haven Records, ii. 499. 

2 De Laet, Nieuwe Wereldt, b. iii., c. 8; in the (Latin) edition of 
1633, Querepees; Brodhead’s Hist, of New York, i. 56, 57. 

3 In Davenport and Eaton’s letter of March 12, 1637-8 (in 3 Mass. 
Hist. Coll., iii. 165) it is Quillypieck ; in the first recorded agreement 
with the Indians, November, 1638 (Thomas Stanton interpreting), Quin- 



10 


Pierson's Helps for the Indians. 

this Branford and New Haven tribe, the name of ‘long water’ 
—which may have originally belonged to Long Island Sound— 
was appropriated to the harbor of New Haven and the estuary 
of Quinnipiac and Mill rivers which opens into it. 

Of the inflectional and conjugational forms of the Quiripi 
language, or of the structural peculiarities of Indian languages 
in general, Mr. Pierson evidently knew little. In the transla¬ 
tion of his catechism he frequently transferred to an Indian 
word the connotation of the corresponding word in English, 
and reduced English verbal metaphors to their literal and ma¬ 
terial elements. Thus, for ‘ to punish,’ ‘ to correct,’ and for 
“ God’s punishing will ” (p. 26) he employs the Indian verb 
tatdggaman , meaning ‘ to strike,’ ‘ to beat,’ hence ‘ to punish 
by beating ,’ not otherwise. He derived some help probably 
from the work of Eliot, whose versions of Genesis and Mat¬ 
thew were printed before November, 1658, and his first Cate¬ 
chism in 1654. But Eliot, with all his subsequently acquired 
mastery of the Indian language, could not have translated 
into it Mr. Pierson’s preliminary demonstration of the being, 
unity, and excellence of God, so as to make it intelligible to 
the natives. Thomas Stanton, though an excellent interpreter 
in negotiations between the English and the Indians, was no 
dialectician, and “ that experienced gentleman in the Indian 
language, Captain John Scott,” cannot have rendered much 
assistance in this part of the work. Take the following, as an 
example of Mr. Pierson’s method of “showing the Indians 
how to improve their natural reason.” It is one of the an¬ 
swers (p. 12) to the question: “ How do you prove that there 
is but one true God ? ” 

“ Because singular things of the same kind when they are 
multiplied are differenced among themselves by their singular 
properties; but there cannot be found another God differenced 
from this, by any such like properties.” 

Or this (p. 24), as one of the proofs “ that all singular things 
are governed by God’s providence: ” 

“ 3. Because generals do subsist in singulars: and therefore, 


opiocke; in the agreement of December 11th (John Clarke interpreting) 
Quinnypiock ; elsewhere in the Records, Quinipieck, Quillipieck , &c. 



Introductory. 


11 


if singulars were not preserved by God’s providence, the gen- 
eralls would perish with them.” 

The interlineation of the original English with the Quiripi 
version adds interest to the volume, by the illustration it af¬ 
fords of a method of religious instruction which many good 
men of Mr. Pierson’s day agreed with Dr. Reynolds in regard¬ 
ing as “a very proper and necessary course for those to take 
who would convert and persuade pagans to believe the truth.” 

This Catechism is the only book printed in any Indian dia¬ 
lect of “ these southwest parts.” It is believed to be the first 
work of an author belonging to either of the two colonies 
(Connecticut and New Haven) that was printed in this coun¬ 
try. It supplies linguistic material of some value to philolo¬ 
gists, the Quiripi dialect having a place between the dialects 
of Massachusetts, Narragansett, and eastern Connecticut, and 
those of the Middle States; showing nearer affinity than 
other New England dialects to the (true) Delaware or llenapi 
of New Sweden. 1 

No pains have been spared to obtain an accurate reprint of 
the first edition. An experienced copyist was employed to 
make a transcript of the British Museum copy, and this was 
collated with the copy in the library of Mr. James Lenox, 
which he very kindly permitted to be used for that purpose, 
by the editor. The paging and signatures of the original are 
retained. No attempt has been made to correct the numerous 
typographical errors of the first edition, except where the error 
was so patent—as in the case of a turned letter or the intru¬ 
sion of a wrong-font type—that to reproduce it would have 
seemed mere affectation of accuracy. The proportions of the 
page have been preserved, but by the use of larger type its 
size has been so enlarged as to adapt it to a modern octavo 
volume. J• H. T. 


J Mr. Pierson’s version of the Lord’s Prayer is reprinted, from this 
Catechism, and some peculiarities of the dialect are indicated in ‘ ‘ Notes 
on Forty Algonkin Versions of the Lord’s Prayer,” in the Transactions 
of the American Philological Association for 1872 (and separately 
printed, Hartford, 1873; pp. 42-44). 




























































































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Examined, and approved by THOMAS 
STAJVTOJV Interpreter-General to the U- 
nited Colonies for the Indian Language , 
and by fome others of the moft able 
^>G Interpreters amogft us. 

31 C A M B RID G, 

Printed by Samuel Green 1658 . 

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SOME 

HELPS FOR THE 

INDIANS 

Shewing them 

How to improve their natural Rea- 
fon, to know the True GOD, and 
the true Chriftian Religion. 

1. By leading them to fee the Di¬ 
vine Authority of the Scriptures . 

2 . By the Scriptures the Divine 
Truths necefsary to Eternal Salvation. 

Undertaken 

At the Motion , and publifhed by 
the Order of the COMMISSION¬ 
ERS of the United Colonies. 

by ABRAHAM PEIRSON. 


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[3] 



•'§’» irX't <r&» •&• »§<• c$r® •&» r^» *4„ 


To the Reader. 

HO have occajion to make ufe of this 
Book, wtfjy pleafe to obferve, /Adtf ///<? 
accute or long accent thus noted (a) 
Jignifies that the fillable over which it is 



placed is to be pronounced long, the reft of the words 
be fhort, till the like, or a circumflex do regidate 
the fillables following. Words of two fillables mo ft 
frequently be not accented at all, being commonly of 
equal meafure , and hardly mifpronounced. Alfo, 
fundry times the prepofitions in, with, for, from , 
<SV/ be fet after the Subfiantives in the Indian 
and before them in the Englifh, that fo no harfhnefs 
(this caution remembred ) may found in either . 
Likewife fometime a phrafe is ufed in the Indian, 
which word for word can hardly be rendred 
in the Englifh; but then, and ever, care is 
had that in every fentence, and within the limits 
of every flop, the Indian doth truely answer the 
Englifh. The Lord pardon, accept, and give 
fuccefs, that this may be an help towards the 
fpiritual good of Indian foules. 


So prayes A. P. 


A2 


POSH 


[4] 


Some helps for 

P Ofhfhe Airenamawetouwungafh wutche 

the Indians. thewing them 

Eansketambawg, Okkekoodemunganauwaus 

how to improve their natural Reafon 

ten auwarchan nejek arumbauwe penauwuawunk 

to know the only true 

wauhean webe waugh wauwerhummat Man- 

God, and the true Christian 

do Iehovah, quah werramauwe Chriftianau- 

religion. First by lead- 

we routafowank. Negonne fpe pummooa- 

ing them to fee the divine Autho- 

warranau nejek kenawmen Mandowe touh- 

rity of the Scriptures. 

kretaffowunk wutche God wuskwheganfh. 

Secondly by the Scriptures the 

Neefeetetauwe fpe God wuskwheganfh man- 

divine Truths necesary 

dowaious werramauwunganfh querauhikka- - 

to eternal Salvation. 

muks re micheme kejahiitawunk. 


NAT 


cfocv&cficM&i 

cSks ZJ23Z 


l 4 ] 


Some helps for 

P Ofhfhe Airenaraavvetouwung^ifh wutfhe 

the Indians. ^ fhewing them 

Eansketambawg, Okkekoodemunganauwaus 

how to improve their natural Reafon 

ten auwar£han nejekarumbauwe penauwuawunk 

to know the only true 

wauhean webe waugh wauwerhummat Mail- 

God,' and the true Chriftian 

do Iehovah, quah werramauwe Chriftianau- 

religion. Firft by lead- 

we routafowank. Negonne fpe pummooa- 

ing them to fee the divine Autho- 

warranau nejek kenawmen Mandowe touh- 

rity of the Scriptures. 

kretafTowunk wutbhe God wuskwheganfh. 

Secondly by the Scriptures the 

Neefeetetauwe fpe God wuskwheganfh man- 

divme Truths neceflary 

dowaious werramauvvunganfh querauhikka^ 

to eternal Salvation. 

muks re mi£heme kejahiitawunk. 


NAT 





































. 

. 


- 



[5] 



Quejlion. 

Nattoohtemauwetcowunk. 



How prove you that there is a God? 

Oohgodje kor amen neh atta Mandouh 

Anfwer. 

A uafquetauweten. 


From the univerfal and conftant 

Wutche wewinnakommuk quah yeiache 

agreement of all nations, and 

werrawauwunk wutche wame arkees, quah 

perfons in the world who are 

fkeetambawg mittauhkuk terre, owwannak 

not void of right 

matta fauwaiooguk wutche fompaio pe- 

reafon and humanity. 

nauwauwuk quah renoowunk. 

For the things which are 

Wutche ai akquiiks chawgwunfh weka- 

grounded upon particular mens 

kontamooawk fkeje nanfeeawk renwawk roy- 

fancies and opinions 

tammounganfh quah warramawoytammo- 

are not acknowledged of 

unganfh matta werramattauoomuks wutche 

all men and are often changed 

wame renawawk, quah wegonje affowunnama- 

but this notion that 

noofh: webe (youh eoytammcounk) neh 

A 3 Man 




[ 6 ] 

there is a God is common to all men. Nor 

Mandoo nannarwee re wame renawawk matta 

is it changed by the changes 

affowunumooanas fpe affowunnamounganlh 

of times; therefore it mull 

quompaious; negouche youh paughke mouche 

arife from fome light 

fongeme wutche chawgun noweta wequa-ai, 

which is common to all men. and that 

teou nannarwe re wame rennawawk. quah youh 

light muft be either from 

wequa-ai pahke mouche nukquddee wutche 

tradition which hath flowed 

af - hittewunk wutche pommochawafhlhau- 

from the firft parents of mankind 

wus wutche negoniiek oufhwawog renawawk 

to all their posterity from 

re wame nejek wuttanlewungannooawk wutche 

age to age who 

antfeunganak, re antfunganak ouwannak 

would not lye to their children 

matta peperruwagup re mukkraffoowunganoas 

in a matter of so great 

rame ifchauwunganak terre wutchio rio fliaio 

importance; or from an inward light 

iharumauwunganak; ux wutche ramiouk we- - 

implanted in the minds 

quaai ramekezekekozzo ramee utteoitummco- 

of all men by [God] 

unganoo wutche wame rennawawk fpe Iehovah 

himself. And that such a light 

nagum. Quah neh nenar wequaai utteamo- 

is in every man naturally 

petanguanau wame rennawawk renampauwe; 

appeareth by the feares that 

moufkeme fpe wez-faffawungan(h teous ut- 

team 


[ 7 ] 

are in all men when 

teaompetauguanau wame rennawawk pokkat- 

they have done y‘ which they know to 

che rehit chawgun waugh taffoowawk mat- 

be evill, though no man knoweth 

cherewunk, mukko renna matta waughtam- 

and upon extraordinary 

moan, quah fkeje chechege moncharawa- - 

accidents, as Thunder: 

nunguotufh aharremuks, arra Paddaquah- - 

Earthquakes, fights in the 

hum, Quequanfh, mazzenunguottufh kefefuk 

Aire, blafing Starrs &c: which 

terre, fquarrug arrakfak &c: youh kakkoo- 

fliewes that they know there is a 

dumchamo neh nejek wauhtannau mouche mil- 

power above the creatures, though 

kiffoowunk aufin keizhittifhannuk, mukko 

they see him not, who will punilh 

matta nauwah, ouwun bitch arroutautak 

fmn, and can do it when 

matcherewunk, quah om uttren hanrukke- 

he will.' And this is 

que roytaks. Quah youh mutche God Jehovah 

Secondly, from the beginning of all 

Nezetatauwe, walke noujaiitch wame 

things that have a dependant 

aiakquiiks, teous uttahhenau rambatfen 

being. For the things which had 

pummaiawunk. Wutche aiak quiiks teous nou- 

a beginning could not be caufe of their own 

jaiiggifhhanfh, matta horn waje pummaiawun- 

being, for that which is not cannot 

ganco, wutche ne matta pummayncok matta 

a£t, nor could any thing 

horn remanoo chaugun, matta horn chaugun 
A4 pum 


[ 8 ] 


bee before it was therefore 

pummaio, afkam pummaynofhan, newutche 

it muft have its beginning 

paughke [mouchh] outahheamo noujaiewunk 

from fome other caufe 

wutche chaugun noweta perrewawhjaioohittit 

which is without beginning, 

teou matta outchinoh [mehchu noujaiewunk] 

and therefore the firfl being and 

quah ne-wutche negonne pummayawunk quah 

efficient caufe of all other 

kezhuwan waje wutche wame unkatagganak 

beings. 

pummayawunganfh. 

There was a firft man and a fir ft woman 

Moh negonne ren, quah negonne kerequa- 

and a firfl in every kind 

bus, quah negonn rame wame achabwehitta- 

of living ' creatures 

wunk wutche pumpamantajek kezhittfhaunak, 

but that firft man and woman [and] 

webe youh negonne ren quah kerequabus, quah 

thofe firft of all 

youjek negonnijek wutche wame attchabre- - 

kinds, living creatures 

hittewunganfh pumpamantejek kezhittifhanak 

could not make themfelves 

matta horn kezhuwawk hoggauwawwo : 

therefore there was a firft being which 

negauche moh negonne pummayhuad, youh 

abfolute and independent 

funkaio [fambio] quah webe negamo tfe 

and refts upon nothing 

wutchaio, quah matta chetamffennomanah 

that was before them all and 

chaugun, noh moh akam wame nejek, quah 

kezhu 


[ 9 ] 

made them all, and upon whom 

kezhuwufhan wanne wame, quah fkeje youh 

all other beings depend. 

wame kattagganfh pummayawuganfh korche- 

And this is [God Jehovah.] 

tamfenak. Quah youh atta God Jehovah. 

How can you know that there is 

Ob: Ten horn kuttawauhtaun ne atta 

a God, feing you never /aw him , nor can 

Mando maetax kekenauwah , matta hom 

fee him ? 

nauwo ? 

I know I have a 

An: Nouwauhtaun no wadjanaman pe- 

reafonable foul, though I never faw it, 

naunauwe mittachonkq, mukko matta ne nauwah 

nor can fee it, The foul were not 

matta hom nauwo, Mittachonkq’ matta hom 

a fpirituall fubftance if it could be feen 

rafhawrandowe pummayawunk hom nauwit 

with bodily eyes, and fo no 

fpe hoggauwe fkefuks, quah rio matta 

foul in like manner [God] were not a Spirit 

outachonq’. Rio God matta rafhauwan- 

if he could be feen with bodily eyes; 

doo, om nauwit fpe hoggauwe fkefuks; 

and fo no God. 

quah rio matta Mando. 

But no man can fully 

Ob: Webe matta howan noweta hom tabaie 

know Gods nature therefore 

wauhtawn Jehovah riewunk [arandoit] negouche 

no God ? 

matta Mando? 

It followeth not, for 

An: Youh matta nofkommoenah, wut- 

che 


[io] 


an inferiour nature cannot 

che womarremuggeree arrumauit hommatta 

fully underftand the things of an higher 

tabaie wauhtawn aiakquiiks wutche {haram- 

and more excellent nature then 

uggefee quah arwenungefee arrumbauit, aufe 

itfelf Beafts cannot 

nagamo hoggunk. OppifMhamok hommatta 

underftand what man is, much 

wauhtauounau chawgun ren atta, (hare 

lefs how to plant, and govern 

okkoffiffe ten reokkechan, quah foudamotau- 

Common-weales or to become learned 

oan kortafoodomounganfh; ux koodamanchan 

or fayl over 

wufkwhaganakre, ux feboghomman akkom- - 

the Seas &c: For thefe things 

muk kathans &c: Wutche yous aiakquiiks 

exceed their capaci- 

[remuks] arrcokawauwaunk nejek wauhtam- - 

ties in like manner man feeing himfelf 

mawunganoo rio ren nauwun ewo hogga 

to be made of a more noble nature 

kezhean wutche arwenuguot arrumbauwunk 

then beafts, and that not of 

aufinre oppilhimmok, quah youh matta wut- 

him felf: must needs infer 

che nagum hogga, pauhke moufhe pakadoo- 

that he who made him fuperiour 

wan ne ho wan kezhuwus uwaio arrookawah 

to beafts he no less above man, 

oppifhim, ewo aufinre arrookawah renook 

then man is above beafts; and 

arra ren arrookawant oppiihihim; quah 

therefore that y e full knowledg of his 

negouche ne tabaio wauhtawunk wutche uwio 

ar 


[II] 


nature . exceeds 

arraudoit [arrumauwunk] aufin errookawah 

mans capacity. 

renna kitchfliantammcowunk. 

A re there many Gods ? or is there but 

Q. Sharaog Manddak ? ux webe atta pa- 

one true God? 

pafaguun wah werramat Jehovah ? 

There are not many Gods, there is only 

An. Matta fharaou Mandoak, atta webe pa- 

one true God. 

fuk wah werremat Mando Jehovah. 

How do you prove that, that there is but one 

Q. To gouje koramen ne webe pafuk wah 

true God? 

werremat Jehovah f 

Becaufe the reafon why lingular 

An. Wutche waiaiewunk tohodje nanfaie- - 

things of the fame kind 

wok aiakqihiks wutche anfejekmuche nenar 

are multiplied is not to be found 

kokkoodifhaheawk matta miflkommauwau- - 

in the nature of 

oan rame arumbauwunk [arandoit] wutche 

for the reafon why fuch like 

God; wuche wajaiewunk tohodje arfoauk 

things are multiplied is from 

aiakquiiks kokkoodilhheauk atta wutche 

the fruitfulneffe of their caufes: 

hokkiffegowunk wutche wajaiwunganooas: 

but hath no caufe of 

webe God matta outahe wajaiewunk wutche 

his being but is of himself 

uwaio pummaiewunk, webe wutche nagum 

therefore he is one. 

hogga negouche papafaqun. 


[ 12 ] 

Becaufe Angular things of 

2. Newutche nanfaioaks aiakquiiks wutche 

the fame kind when they are multiplyed, 

nenar arak nantlejek kokkoodrifhfhahettit, 

are differenced among them 

achabiffoheawawk yarauwe nagamauwo hog- - 

felves by their Angular propertyes; 

gauwo weeche nejek nanfeas artumbauhittaw- 

but there cannot be found 

unganfh webe muche hom matta fkowah un- 

another God differenced from this by 

katak Mando achabizhean wutche youh fpe 

any fuch like propertyes. 

chawgunfh arraious achabifiewunganfh [ar- - 
rambamuks. 

Becaufe its proper to 

3. Newutche webe mohtantammim re 

God to do whatfoever he willeth; if there were 

Jehovah utteein hanharroytaks; hom fharehit 

many Gods they might will contrary things and 

Mandoak hom opperreworrantammock, quah 

one might be hindered by another 

nejek hom wowotamhittawawk rean chawgun 

fo y‘ he could not do what he would, which can not 

rio matta hom re kaddauwereatteou hom matta 

fland with the Omnipotency and 

toukranah weeche wame-keiztauwunganuk quah 

nature of God. 

arrandoit Jehovah. 

But may there not be many Gods : yet 

Ob. Webe hom matta Jharoog Mandoak : nar- 

fo that one as the cheefejl and greateji 

raio ne pafuk negonquaffik quah ouffewe kerik 

of all? 

wutche wame ? 


An. 


No, becaufe the firft being 

An. Matta, wutfhe negonne pummay- 

muft be abfolutely Su- 

huad pauhke mutche nagamo utfe oufewe quo- 

pream becaufe he dependeth 

nunguofo [fquonguofo wutche matta rambatfen- 

upon nothing, he refts not upon any perfon 

no chawgun, muche matta howane kachetam- 

but is all fufficient to him felf 

fenno webe wame tabbaio re nagamo hogga 

and to all things and all things 

quah wame re aiakquiiks; quah wame aiakqui- 

depend upon him that which is not 

iks rambats’nnetaukq’ chawgun noweta matta 

abfolutely cheifeft and above all 

nagamo utfe negonquafik quah arroukaffo wame 

cannot be God. 

matta horn Jehovah. 

Becaufe the Effentiall 

2. Wutche Mandowaious pummayauwo- - 

propertyes of God are such 

us arwenunquefounganfh Jehovah nearrious 

as cannot be given to any more then 

ar matta horn merittonoufh unkatagganak re 

one. 

aufe pafuk. 

What are thofe Properties 

Qu. Chaugunjh yous arwenunguefounganfh 

which are peculiar to God alone 

teous moutantamminou/h Jehovah webe tfe ? 

There are many I ftiall inftance in three 

An. Pharitchch’ nen fwanch mifhom 

which include the rest. 

teous mmnamok unkatagganfh. 

That all perfections are 

i. Neh wame arwenunquefounganfh utta- 


mous 


[ 14 ] 

in him originally, and eminently 

mous rame ewo negonne, quah wunafhiauwe 

as in the firft caufe, from which 

arh’ rame negonne wajaiewunk, ten wutche ke- 

heaven and earth and all things in 

fukq’ quah ohke quah wame aiakquiiks rame 

them receive whatfoever 

nejek uttummonummok nauweta chawgun 

good they haue that all perfecti- 

warreguk attahehit neh wame arwejanungue- 

on are in in- 

founganfh uttamous rame Jehovah wame arrou- 

finitely the reafon why the being 

kawawe wajaiewunk to hodie pummayawunk 

and goodnefs of all creatures 

quah wurregowunk wutche wame keihigwus- 

is limited, is becaufe the 

hannak fachwhungankauwo, atta wutche wai- 

caufe whereby they exift hath cSmunicated 

aiewund fpe teou poummaiomuauk maugamous 

fo much to them and no more, and 

youche re neiek quah matta wunk, quah 

hath made them capable of fo much 

keifheous neiek tabe attumminummin youche 

and no more but [God] receiveth not 

quah matta wunk, webe Jehovah matta attiimin- 

anything from another but is a Spirit 

ummo chawgun wutche unkatak, webe Rafh- 

living in him felf 

fhauunk pompemautammin nagamo ewo terre, 

or of himfelf therefore God is not 

ux nagamo utfe negauche Jehovah matta fach- 

limmitted his ftrength is Infinite 

whungankauwo ewo milkiffewunk wame arron- 

whatfoever he willeth he doeth in heaven & 

kaffomo hanharroytaks uttereen kefukuk quah 

okke 


[i5] 


earth his Knowledg is 

okkeak-terre ewo wewaughtauwunk wame 

Infinite he knoweth all things; 

arroukaffomo waughtaun wame aiakquiiks; 

lie heareth all the words, and he feeth 

padak wame ruwauwunganfli, quah wonaumen 

all the works of all men in all 

wame reunganlh wutche wame renouh wame 

the World his Goodnefs is Infinite 

mittaukuk tere, ouraiewunk wame arrokaffomo 

he is exceedingly good, he goes beyond all in 

ouffewe werrego, arroukan wame wohwor- 

goodnefs he doeth good towards 

regewunganak terre wauhwerrereat rak’ que 

all creatures, the prefence of God 

wame keiiheaus-hannak, tautereit Jehovah 

is infinite, he is every where in all the World 

wame arroukaffomo wampfin wame mittauk 

filling all places and goes not 

remaffen wame ahapummuks, quah matta 

from place to place, as doth the creatures, his 

rehit keizhittifhannak 

is Infinite, 

wame arroukaffomo, 

without beginning, 

matta nenoujaaious, 


ahantfe 


arra 


up- 

he 


ewo 

and 

quah 


au, 

life 

pomantammewunk 

is Eternal, 

muche Micheme, 

without end. 

matta eakquino. 

3. That the true God is 

3. Neh wauh werramat Mandouh muche 

perfectly bleffed in himfelf, alfufficient 

fonks wauwerrehea nagamo utfe, Wame ta- 

of himfelf, he needs not fupply 

baio nagamo utfe, matta querauhikquo airana- 

from an other, For, 

namamauetounk paiuwutche, Wutche, 


1/ 


1. 


[ 1 6 ] 


He knows all things at once 

i. Waughtunk wame aiakquiiks, paffukutte 

and together in all the World, without 

quah nappe wawa mittaukuk terre, matta ke- 

difcourfe by the Infinitenefs 

ketokauanak terre, fpe wame arroukawauwunk 

of his Effence. 


wutche ewo Pummayawuk. 

He willeth moft freely whatfoever 

2. Worrantammo ouffewe narrauwe chawgun 

is good and fo perfectly that 

noweta warreguk, quah afonkkaiouwe neh 

whatfoever he willeth is good 

chawgun werrantammo muche warreguk, 

fo farr as he willeth it, and becaufe he wil- 


rikqueque arroytak, quah wutche warran- 

leth it, For [God] is fimply and Infi- 

tammen, Wutche Jehovah faioo quah wame-ar- 

nitely good. 

roukovvauwe werrego. 

How do you prove that heaven and 

Q. Ten hom wutche koi'&men neh kefuk ’ quah 

earth , and all things in them have 

ohke, quah wame aiakquiiks rame nejek out ahhe- 

the original of their being 


nau noujiewunk wutche nejek pummayawunga- 

from [ God.'] 


no wutche Jehovah . 


This followeth from what was 


A . Yowh nofkonfdmo wutche chawgun 

faid before for we have proved 

arwamacup negonne, wutche norramananas 

that God hath his being of 

neh Jehovah uttahe ewo pummayawunk na- 

himfelf, and is but one therefore all 

gamo utfe, quah webe pafuk: negauche wame 

unk 


have 

uttah-heauk 


things 

aiakquiiks 

felves 

hoggauwauwo, 

their being 

pummayawungano 


ux 


either 

nukqut- 

in their 

rame nejek 


from 

ewounk 


of men 

renouh 


other 

unkatagganoufh 

• in them 

te rame nejek 

caufes 

waujaiwungano 

him. 

wutche. 

The common understanding 

2. Nannarwe wewauhtauwunk 

doth evince this, if we con- 

mouche mouskinnaman youh, hom nattauan- 

fider any of the creatures particularly 

tammokq pofhftie keizhittilhannak tlaie, 

the framing of mans body within and 

wekontammowunk ren hogga rame quah 

all the parts 

wame achabehittewunganfh 

the leaft have their feveral 

akkoffiffous achachabere- - 

are fitted to thofe ufes, 

kataunauous, quah ouftaunauauus yous aiaiewun- 

by no ftudy 

ganakre, matta fpe pepenauwantammewunk 

or induftry of their parents 

ux affagafowunk wutche oufhfhawawog 

yet with fuch wifdom that the 

narra weeche rio wawantammewunk neh aufe 

more learned and more wife 

kdkkekoudamauetifhannak quah arwe wawan- 

men are the more they admire it. 

tammok renou aufinre mozfantaminau youh. 

• No wife man can imagine that 

Matta nawun wawantam hom roitammoan neh 

flones and timber grew into an houfe, 

m'fanfh quah p‘tuks terreginfh wejammuk re, 

b he 


without 

paquodjok, 

of mans body, 

ren hok, 

ufes, 


how 

ten 

yea 

nux 

and 


[i8] 

by chance, or of themfelves, but that 

heanje, ux wutche nagamauwo, webe neh 

fome Ikilfull artificer 

auwun noweta nartauewewhekachad [arwebe- 

fitted, placed, and joyned them 

ne] wuftauwus, wezfhatauwus, quah wonappe- 

together; fo, when we fee heaven and 

numnafh-hanfh; rio, naumokq’ kefukq’ quah 

earth fo framed and among all 

okke rio wekekekozzous quah rawwe wame 

creatures, one thing fitted to another 

keizhittifhannak, pafuk wertauwe unkataggan 

and all things to their proper 

quah wame aiakquiiks wajekeiztammakus ou- 

ufes, we cannot but con- 

warchanifh, newauwun hom matta webe pak- 

clude that there is a moft wife maker 

kaddawamen neh ouffewe wawantam nartau- 

of the world, and all things 

intantak wutche mittaukuk, quah wame aiakqui- 

in the world, and this can be 

iks mittaukuk terre, quah youh hom mutche 

no other but the true God 

matta unkatak webe wah werramat Mando Je¬ 
hovah. 

But many evills 

Ob: Wepe oujfawadj mdtcherewungan/h pa- 

are done in the world, and are 

kodje ahremuks mittaukuk terre quah utteamope- 

in mens hearts 

tanguanan renawauk mittahhauk terre moh mut- 

is the author or the caufe 

che Jehovah negonquajhfhauanujh ux waje yous 

of thofe evills? 

mate herewunganjh wutchio ? 


An: 


[i9] 


No for is of himfelf 

An: Matta wutche Jehovah nagamo utfe 

perfectly good, though the power of 

fonke werrego, mukko milkiffowunk wutche 

acting be of yet this 

remuk mutche Jehovah wutchio, narra nianch- 

abufe of that power to act 

tauwunk wutche youh milkegowunk rean 

finfully is of themfelves. 

matcherenag attamo wutche nagamauwhog- 

made the Angels 

gauwauwo. Jehovah keizheauwus Angelok 

and men with a liberty 

quah renauwok weeche motantammewunk 

of acting which was not vicious 

wutche ahremuk; youh matta mumatchere- 

yet it might by its own power 

muk, narra youh horn fpe nagamo milkiffe- 

produce fomething that is vicious. 

wunk padah chawgun noweta matcheremuk 

it was from the abufe of their 

moh wutche aianchtauwunk wutche nagamau- 

free will that fallen angels, 

wo motantammoungano neh teakfejek angelok 

now devills and and 

eo mamatchhuadjieck quah Adam quah Eve 

and in them all mankind fin- 

quah rame nejek wame renawauk matchere- 

ned. 

wufhannak. 

Though be not the caufe of fmn , 

Ob: Mukko Jehovah matta waje macherewunk 

yet are there not two active beginnings , the one 

narra weep matta nefuog negonquajhadjek , pafuk 

good; and the author of all good; 

werrego quah wajaiunk wame werregunjh; 

B2 katak 


[ 20 ] 

the other evill , and the author and caufe 

katak matchere quah negonquafhak quah waje 

of Evill. 

[wutchiamuk~\ matcherewunk ? 

That cannot be, for if there were two 

An: Matta erana, wutche hom nefuog 

fuch contrary acting beginning they would 

rifoak pomparrerejek negouquagidjek yeiache 

always be fightings one againft another whence deftruction 

hom aioutoak neoutche aifkomhit- 

would follow. 

tawunk ’om nofkoffomo. 

Neither is anything fo evill 

2. Matta chawgun rio matchittco [mat- 

as is of himfelf good for 

chere] arra God nagamo utfe werregit wutche 

evill is a kind of de- 

matcherewunk mutche tupacha chawgun que- 

fe6t which can 

rauhikkowunk, [noufhamowunk] youh hom 

not be but in a thing 

matta mutche webe rame chawgun noweta 

exiftent, and to exilt is 

pummayamuk, quah pummayne mutche 

fome good. 

chawgun warreguk. 

The true hath all 

3. Wah werremat God uttahhe wame 

ftrength and treafures; 

milkiffewunk quah fliajofliawunganlh; 

the gods of the heathen are weak 

mandoak eanfketambough hokkiffenegoak 

and poor. He fills heaven 

quah matchegoak. Ewo weremattawn kefukq 

and earth, and is everywhere in all the world. 

quah okke, quah wampfik wame mittauk. 

Hom 


If there be other gods where 

Horn kattagganak mandoak chaukik 

are they ? 

appoak ? 

Seeing made heaven and 

Qu. Mukko yehovah keiftaunas kefukq' quah 

earth y and all things in them does He 

okke, quah wame aiakquiiks rame nei/h eo wun- 

now leave them and no more look after 

nagottammin nejek , quah matta noufe anambat- 

them as a carpenter doth leave 

tammoan nairrene arra nartaudukachad nokodtuk 

an houfe he hath built ? 

wejo keiftankq ‘ ? 

No, for a carpenter looks 

An: Matta, wutche nattauoukachad matta 

not after the houfe he hath built, not 

nouffe ambatammoan wejo keiztaukq’, matta 

for himfelf, otherwife, if he made it for himfelf, 

nagum wutche, perrere, keiftafhan nagum wut- 

continually he doth look after it. So 

che yeiache nouffe auwambattammen. Rio God 

made all things not for an 

keiztauwas wame aiakquiiks matta wutche kat- 

other but for himfelf, and therefore doth 

tak, webe nagamo wutche, quah negauche kon- 

preferve them and govern them for the ends 

kedjheants, quah uttoukretauwah nane waje 

wherefore he made them and to which he appointed them 

keztangufhanih, quah waje pakkadaws nane, 

and according to y e feveral natures he hath given 

quah nouffe perrerambanunganfli merauwus 

them; Some by Reafon, as men 

nanne; Polhfhe fpe penauauwunk, arra rena- 

others by their natural inftindl 

wauk; unkattagganak noufe nagamauwo ar- 

B3 rum 


[ 22 ] 

as Senfitive creatures; 

rumbauhit arra wauwayomuks keizheoufhan- - 

others by their natural 

nak; unkatagganak fpe nejek arrumbauwous 

propertyes as the fire afcends 

achachabehittawunganlh arra ront’ ematfha- 

and water defcends. 

mo, quah nip’p’ wamtchawafha. 

How do you prove that Gods pro- 

Q. To gouje koramen neh Jehovah wo- - 

vidence doth govern all the world? 

komhuwawunk toilkretauwah wame mittauk ? 

By the motion of 

An. i. Spe pompemomowunk wutche 

things againft their proper 

aiakquiiks tautapokkacha nejek nagamauwo 

nature for the good of the uni- 

arrumbauit wutche werregowunk wame wee- 

verfe as we fee fire 

winnakomuk wutchio; nenar naumenan yout 

will defcend and water afcend 

bitch wompfhano, quah nip’ wamitchche- - 

contrary to their natures to prevent emp- 

wafhfha perrewerampauomous affanum faua- 

tinefs for the good of the uni- 

aioowunk wutche werregowunk wame wee- 

verfe. 

winnakommuk wutchio. 

By the natural care which 

2. Spe arrumbauwe nemarrewungan teou- 

not only men indued w t[h:i underftanding, but alfo 

matta webe renauwank wawantajek, quut na- 

beafts and fowles that 

nak oppifhim quah oppifhfhauk toouick que- 

want reafon have for 

rauhikkoank penauwauwunk uttaheauk wutche 


ne 


[ 23 ] 


their young: which being a part 

neiek wunnaianawauk; youh muche chaippaio 

of goodnefs muft be acknowledged 

werregowunk muche pahke mifhuomminau- 

to be of God 

wo [werremuttamauwo] Jehovah wutchio 

eminently towards all his creatures 

duffewaie rakque wame ewo keizhittifhan- 

in the world: and the rather becaufe he is 

nak mittaukuk terre: quah aufe wutche wam- 

prefent every where and knowes all 

pfin wame mittaukuk quah wautawn wame 

things, and can eafily order 

aiakquiiks, quah horn nukkomme pakkadaway 

them to the ends wherefore he made them. 

nanne waje kezheants. 

God ordereth the Sun, moon 

3. Jehovah toukretauwah kezous, nene- 

and ftars and clouds of heaven 

pomfha quah arraxfuk quah niguilquats kefakuk 

for the benefit of the creatures 

wutcheoutambazfowungan keizhittiftiannak 

on earth, principally of man. 

fketohke, moucheke wutche ren. 

Becaufe Common-weales are 

4. Newutche Soudamowunganfti wadcha- 

kept, faved, deftroyed and 

nazzous, konkeoitazzous, panquatazzous quah 

changed by the will 

azzawunuamanoufh fpe warrantammowunk 

of God. 

wutche Mando Iehovah. 

Becaufe all men in great diffi- 

5. Wutche wame renou (haious unquo- 

culties diftreffes and 

nunquatouganak terre terranauunganak quah 
B4 siag 


[24] 


exigents naturally do cry to God 

fiagutufh utterumbauwe manouwok Iehovah 

for help which teacheth 

wutche airenamauwetcowunk youh kokkooda- 

us that the knowledge of Gods 

mungqueakq’ neh wauhtauwunk Iehovah 

providence towards all perfons 

wokomhuwawunk rakque wame fketambough 

and things upon the earth is implanted 

quah aikquiiks fket-okke rame okkekekozzo 

in the natural hearts 

[pokkoddekekozzo] rame rambauwous mittafh 

of all men. 

wutche wame ranawauk. 

How do you prove that all futgular 

Qu. To goojt koramen neh wame nanfaious 

things are governed by Gods 

aiakquiiks toukretauauk fpe Jehovah wo- - 

Providence ? 

kamhuwawunk ? 

Becaufe Angular things are or- 

An . Wutche nanfaious aiakquiiks pakkad- 

dered and directed 

wandammenufh quah koodemantammenufli 

to thofe ends whereto God made them. 

waje yous keiztangus Jehovah. 

Becaufe God is prefent in the whole 

2. Wutche Jehovah wampfin wame wee- 

world and his Wifdom 

winnakommuk, quah ewo wawantammowunk 

and ftrength are Infinite. 

quah milkegowunk wame-arroukamooak, 

Becaufe generals do fubfift 

3. Waje, wame fchilh utteamopetangua- 

in fingulars: and therefore if 

nau rame nanfaiamuks: quah newutche horn 


nan 


[25] 


fmgulars were not preferved by 

nanfaiamuks matta wadchanazzous fpe Ie- 

Gods providence the generalls would 

hovah wokomhuwawunk wame fchifh hom- 

perifh with them. 

faviouwe aiakqui yous weeche nanne. 

If it be fo ; how then comes it to pass that 

Ob: Horn rakq'; ten wutche ai'tak neh mat- 

Sin doth fo abound in the world? 

cherewunk rio ouffewarrat mittaukuk terre? 

Even the finns that abound 

An: Nux matcherewunganfh yous ouffewar- 

in the world do manifell that 

retufh mittaukuk terre mous kinnamauok neh 

Gods providence doth govern all 

Iehovah wokomhuwawunk toukretauwah wa- 

things on earth. Becaufe thereby 

me aiakquiiks fkejeokkeak. Newutche, neh wee- 

the effedts of finne are 

che uttereunganfh macherewunganoas worn- 

kept under limmited reftrained 

kauouwok, fachwhungaukaiiauk kopehomme- 

and hindered leaft they Ihould 

nufh quah uttamkekairoufh chaugo horn kok- 

proceed fo farr as otherwife 

kcodrefhahuwauk rio rikkaque arra kaddawe 

they would to the overthrow of 

werrantammok pauquatauunganak re wutche 

Common-weales and that one man 

fouda mauwungafh quah aia matta pafuk horn 

fhould not live by another. 

pompemantammoan weeche unkataggan. 

Becaufe over-ruleth 

2. Wutche Iehovah wunna toukretauwah 

the effects of mans finns 

uttereunganfh renou matcherewunganoas, 


[26] 


which he permitteth to 

(teous tapatchch’ mattaouffambamauoan) au- 

good ends either to Punifh one 

werreganak re, nukquudde tataggaman pafukq 

wicked-man by another or to 

mamattambauit weeche kattaggan, ux ta- 

correct his own people when 

taggaman ewo nagamo wufketambamh wau- 

they wander from his righteous 

wannawahittit wutche wuffunkkowbauous pak- 

Rules, or to try the 

kadtawauwunganfh, ux kutchtauwun wer- 

faith patience and con- 

ramattammewunk tokauafounk quah yeia- 

ftancy of believers eminent in 

chewunk warremattajek maffambaujek werrit- 

grace. 

tepantammewunganak terre. 

Becaufe though per- 

3. Newutche mukko God tupacha matta ous- 

mitts wicked men to 

fambamauoan mamattambaureatch kokkood- 

profper in this world for a 

reweaweghittit youh mittaukuk terre wutche 

time; yet at lafl when they dy 

quompaio ; narra uttajiauche nannuppohittit, 

God’s punilhing will, lhall 

Jehovah tatachauwe werrantammowuk bitch 

be done upon them who would not 

keiztazzo fkeje nejek, auwannak mat werran- 

Gods commanding 

tammoauau rean Iehovah pokkotchim-mau 

will but were difobedient 

weroytammewunk quut mattawewezammoguk 

thereunto. 

ewowunk re. 


Wut- 


[* 7 ] 

Becaufe thus God draws men 

4. Wutche rio Jehovah uttantanah reno- 

to look for the great Judgment 

wauk utteambattammen tfaio waffimidde- 

before it come after 

wunk wutche afkam poamo nau uttakgutche 

this life wherein 

youh pompemantammewunk youh terre God 

will render to all men after their 

bitch merah wame rennawauk nouffe naga- 

works in this world. 

mauwo wuttarkaffoungafh youh mittaukuk terre. 

How do you prove that the foules 

Qu. To gdoje koramen neh mittachonkawawk 

of men live when their 

rennawauk pomphmmantdmmok hoggauwo pok- 

bodyes be dead , and that foul and 

kothche nuppeat\ quah neh uittachonkp' quah 

body shall be joyned together to appear before 

nihok bitch nappinnauauk mou/keane arquabit God 

in that Judgment ? 

yow wajjimidde wunganak terre ? 

By the power of the natural confcience 

An: Spe milkegowunk rambauwe mittachoak 

of all men comforting them 

wutchio wame rennawauk mammachewahuwa 

when they do well, and accufing Judg- 

nejek wererehittit, quah moufkiffhaffowan was- 

ing and tormenting them when they 

femoan, quah keiappenaffowan nejek matche- 

do evill, efpecially near their death, which 

rehittit, chowonche kifhke nuppoungano, teau 

fhewes that they expedl a Judg- 

kokkoadumchamo neh afkwhontammok was- 

ment to come. 

femiddewunk yow bitch peamo. 


[28] 

By the natural defire 

2. Spe rambauwe chowoutammewunk 

of immortalitie which 

wutche micheme pompemantammewunk, teou 

is in all men. 

utteamopetanguanau wame rennawauk. 

By the natural motions and 

3. Spe rambauwe roytammeunganfh quah 

expectations that Indians 

afkwhontammewunganfh, yow Eanfketam- 

have of living 

bough uttahhenau wutche pompamantamme- 

in another country to the fouthward after 

wunk perou kon fauanaiouk pokkache 

they have lived in this: we 

pomantammowufhannak yowh terre: naume- 

fee trees in winter loofe their beauty 

nan p’tuks pabouks antaumous werregowunk 

and in the fpring live again. 

quah fequoks kejamous rambe. 

How doth govern man ? 

Qu. Ten God toukretajfo ren ? 

By giving and prefcribing 

An. Spe maugun quah negonne wufkwhon- 

a law to him, and 

tammen pakkadtawauwank re nagum, quah 

by ordering that as men do 

pakkadawan neh arra reunawauk attum- 

receive that law they 

minummok youh pakkadtawauwunk micheme 

lhall live for ever in Gods love; 

bitch pompemantammok Iehovah womarre- 

or as they rejedt that 

tounganak terre; ux arra apokeitamhit youh 

law they lhall eternally fuffer 

pakkadtawawunk bitch micheme kofikeja 

pen 


[29] 

mifery, its meet that a reasonable creature made 

penauwauk tabe ne penauauwe keizhittis reftau- 

after the Image of fhould 

wun noufe wuttezzowunk wutche God mutche 

be fo governed in way to everlaft- 

rio toukretazzo maouk terre micheme kejan- 

ing life. 

wunganak re. 

What Law did 

Qu. Chaw gun pakkadtawauwunk moh God 

prefcribe to men ? and how 

negonne wujkwhdmmenas renouk f quah toke ne- 

did he prefcribe it to him ? 

gonne wujkwhdmmenas ewounk re ? 

The law prefcribed 

An. Pakkadtawauwunk negone wufkwhom- 

was that men Ihould live 

muk moh ne renawauk mouche pompeman- 

after Gods revealed will 

tamminau nouffe Jehovah moufkinamuk werran- 

revealed to men 

tammowunk: God moufkinnamauwus renon 

that his will of old part- 

youh werrantammewunk nah rowat, chanche- 

ly inwardly, by writing his 

paiewe, ramaie, fpe wufkwhontammen ewo 

law in mans heart; 

pakkadtauwunk rame ren uttahhok’ terre; 

partly outwardly by declaring 

chanchepaiewe pokotchkaie fpe ranjemokan- 

what he willeth 

tammen chawgun ewo werrantammen [pok- 

that man Ihould do, and 

kotchaimoa] ne ren pauhke uttein, quah 

avoyd, confirming that law 

wunnagattummen, milketawun youh pakkadta- 

wau 


[ 30 ] 


to man by promises and 

wauwuk renouk fpe noremittaffounganfh quah 

threatnings and binding 

wezzamwauwunganfh quah mouchewoprean 

man to obedience by a folemn 

ren wanweztammawunganak re fpe quofetam- 

covenant. 

min werrawawunk. 

Why did reveale his mind 

Qu: To hodje God ranjemokajjis ewo utteoitam- 

and will to 7nen by 

meafunk , quah durantammewunk renouk re fpe 

fuch like outward nieanes 

arrizous pokotchekaious ahrewatchchamuks 

feeing he governs other creatures 

narraga toilkretduwah unkattagganok keizhittifha- 

after another manner. 

nak noufe perrere. 

Becaufe man in his life 

An. Wutche ren youh pompemantammewun- 

underftands by his fenfes; 

ganak terre waughtawn fpe wauwaiowunganfh 

as by feeing and hearing therefore 

arra fpe naumuk quah petammuk, negowaje 

revealeth his will to 

God utteranjemen ewo utteoitammewunk re¬ 
men outwardly partly by 

douk re pekotchiequiouk, chanchepaiewe fpe 

fpeaking to his eares by an 

keketokantammin ewo tauakok re fpe ru- 

audible voyce, that men may hear 

wawunk hompetammauwo, ne ren hom petam- 

and underftand partly by 

min quah waughtaun chanchepaiewe fpe 

caufeing his will to be written in 

wufkwkofhitten ewo werrantammowunk wufk- 

whe 


C 3 1 ] 

a book that man may fee, 

whegannak-terre, ne ren horn naumen, ok- 

read and underftand what 

kekkenaumen quah waughtaun chawgun God 

willeth that he know and do 

werrantammo ne ewo wautawn quah uttein 

that he may be blefled. 

ne horn wauwerrehea [chadchemo]. 

Was the will of 

Q. Moh werrantammowunk wutche God 

made known to man at all times 

moufkeuazzo renunk re aiache nah quompaious 

by being written in a book ? 

fpe wufkwhazzen wujkwheganak terre ? 

It was alwayes neceffary that the 

An. Yeiache moh querauhikkomuk ne wer- 

will of lhould be made known 

rantammowank God muche wauhtauhcwanaz 

to man by a word, for 

renunk re fpe kekatokauwunk, wutche God 

would never accept m 

mutche matta wufferawauh-hean [werzfhahe- 

any worfhip or fervice 

an] chawgun noweta nokommounk ux routas- 

from man but what was 

fewunk renouk wutche, webe chawgun moh 

according to his word, which word 

noufe ewo keketokauwunk, teou keketokau- 

is the only Rule of the 

wunk mutche webe Kekraffowunk wutche 

Obedience of men 

wauweztammewunk wutche rennauwauk 

towards God but this word 

rakque Jehovah. Webe youh keketokau- 

was not written at all times for 

wunk matta wufkwhommomuk yeiache, waje } 

wut 


[ 32 ] 


from to revealed 

wutche Adam re Mofes, God moufkinnaffoas 

his will by vifions 

ewo werrantammewunk fpe kemenaumhewa- 

dreames, and 

wunganfh, uttenoquomounganfh, quah man- 

Oracles to few 

dowaioufattabbawauunganfh re akkoffiffoak, 

and fpread it from them to 

quah foenummis youh wutche nejek rim- 

many the father teaching his fonn, 

fharoauk re, oufhi koodumauwun uttaium, 

and one making known to and 

quah pafuk waughtauhuwan quah koo- 

teaching another the will 

damchauwauhhuwan kattaggan werrantam- 

of when the Church 

mewunk wutche God tabanah mauwewheko- 

was fhut up in few 

muk moh bophammine rame akkoffiffoak 

families. 

Wauweketajek. 

Why was the word of 

Qu. To hodje uttuwauwunk God wutche ni- 

after wards written in a book ? 

tajiauche wu/kwhommuk wufwheganak terre? 

When the Church was 

An. Tabanah mauwewhekomunk moh ko- 

enlarged and began to fpread it 

koodrefhanchh’ quah noujewus merramme- 

felf into a greater compafs and alfo errours 

moujereaufe unkouwea, quah nanak perrewoy- 

in Religion 

tammeunganfh werreroutaffeewunganak terre 

increafed and Gods 

kokoodrefhamewudih’ quah Jehovah oufke- 

tam 


[ 33 ] 

people converfed with Idol- 

tambamh wejioumekonafhannak weeche perre- 

aters they were more fubject 

aiarrotauffejek nejek aufe nukkommeheawus- 

to be milled then it was 

hannak perrerauweehittewunganak re nene moh 

necefifary that Gods word Ihould 

querauhikkomuk ne Jehovah uttuwawunk pauh- 

be written in a book. 

ke wufkwhazzen wufkwhegannak terre. 

1 To prevent forgetfullnefs. 

i Affannaman wunnoytammewunk. 

2 To avoid errours. 

2. Nokottummen perrewoitammewunganfh 

and preferve the Trueth of 

quah poquauttawne werremauwunk wutche 

from corruption 

God wutche matchereahittawunk [aiautekom- 

in all ages there being 

boujek] wame antlewunganak terre, webe 

but one true and righteous Rule 

pafuk errano quah fonkkumbamuk kekraffo- 

whereby to judge the trueth 

wunk youh fpe waffetummen werremauwunk 

3 To fettle all men in this 

3 Nilketawn wame rennawauk youh is- 

point that in whom 

chauunganak terre ne Jefus Chrift (rame auwan- 

we believe is that Saviour 

he norremattammokq’) youh artak kekejabuad, 

in whom all the promifes 

auwunhe terre wame kroudamauwetounganfh 

and Prophefies of the old 

quah negonnious ahruwamuks wutche nekonne 

Teftament were fulfilled which is 

nokottammaueten moh immartauauk youh 
C wauh 


[ 34 ] 

known by comparing with 

wauhtazzik fpe tophatonquawunk weeche 

them what is written of him 

yous chawgunne wufkwhazzft wutche ewo, 

in the new Teftament and 

fkaio nokothommauwetounganak terre quah 

therefore that there is not another name elfe given 

negowaje ne matta wunk wezzawunk merrit- 

under heaven whereby wee may 

tenaz ramuk kefukq’, teoufpe neauwun hom 

be faved. 

kedjhitchamen. 

What is that book wherein thefe 

Qu. Chaw gun youh wujkwheak teounk terre yous 

things are written ? 

aiakquiiks wujkwhazzous f 

It is that book called 

An. Youh mutche wufkwheak affwedamon 

Gods Book Gods word 

the Bible, Jehovah wufkwheak, Jehovah attu- 

Gods Trueth, which con- 

wauwunk, Jehovah werramauwunk, youh wer- 

teineth the Law, 

ramafhfhatawn [miafhfhatawn] pakkadtawau- 

written by and the Prophets. 

wunk, wufkwazzit fpe Mofes, quah negnniijek- 

And the new Teftament in 

ahruajek. Quah fke nokothommauwetounk teo- 

which wee have a full and 

unk terre neauwun noutahhenan rematta quah 

manifeft difcovery of the myftery 

fonke moufkinnamawunk wutche peaio keme- 

of 

wunk wutche Jefus Chrift. 

How do you prove that this Book con - 

Qu. Togooje koramen ne youh wujkwheak werre- 

mafh 


[ 35 ] 

teineth the word of 

majhjhatawn uttuwauwunk wutche God? 

Becaufe it conteineth a wifedom 

A . Newutche, maiafhfhatawn wawantam- 

farr above all that can bee 

mowunk werrena aufe wame youh hom miffen- 

had by Princes, 

namauwo fpe Sachemauauk, [kottafoodamau- 

or the moft learned and wife 

ok] ux ouffewe kokkoodamauiek quah wawan- 

min of this world. 

tejek wutche youh mittauk. 

It makes wife Gods EleCl 

2. Wawantamhuwamo Jehovah mamukkin- 

to eternal falvation. 

namaffeiek micheme keiauunkanak re. 

Becaufe the Prophesies conteined 

3. Waje negonne ruwamuks copehammau- 

in the Scriptures have been exactly 

ous Jehovah wufkwheakgannak terre fonke, 

and punctually fulfilled. 

quah kitche keztaunauauufhanfh. 

hath from time to time 

4. God pompio wutche quompiewunganak 

tormented the manifeft enemies 

re koukejappeunachawus poqauwe mattekarre- 

of his Book, and 

kuts nagamo wufkwheakganfh wutche, quah 

adverfaries of thofe who have 

mattekarrekuts wutche youhjek auwunum wer- 

profeffed and practifed 

ramatahewufhannak quah uttenauwufhannak 

the Religion and worlhip of 

peantammewunk quah routaffawunk wutche 

taught therein. 

God okkekoodamamuk youh terre. 

C2 


[ 36 ] 

Becaufe all men in all the 

5. Newutche, wame rennawauk wame mit- 

world are required to worfhip accord- 

taukuk terre pokodjemoauk routaffen God noufe 

ing to this his word. The greateft princes of 

youh uttawawwunk. Kottafcodamauwauk wut- 

this world have their limits. 

che youh mittauke uttaheauk nejek fachwhun- 

hath none. 

ganfh. God matta outahe chawganfh. 

God's word was given long 

Ob: yehovah uttuwawunk meritten rou- 

agoe, How then doth it concern those who now 

wat> Rogdoje pokkodjemoamo \wajaiit\ youjek eo 

live in thefe dayes ? 

pompemantammok kefeque ? 

God’s word doth hold forth 

Ans. Jehovah uttuwawunk moufkefhaddawn 

his eternal and unchangeable 

nagamo micheme quah matta affawunnamomuk 

Will, concerning all things 

werrantammowunk, wutche wame aiakquiiks 

neceffary to be believed, and 

querauhikkomuks werramattauwun quah utte- 

done by all who would 

nauwun fpe wame auwunnum kittechowonta- 

bee faved in all Ages; and 

mok kejahean wame antfeunganak terre ; quah 

therefore was written for us 

newutche moh wufkhommanauwo neauwun 

as well for thofe who Lived 

wutche nenar wutche youhjek pompomantam- 

long agoe, 

mowufhannak rouwat eo poope. Rom . 15 4; 

all being children of the 

I. Cor. 10. 11, wame wunnejannak wutche 

nenar 


[ 37 ] 

fame firft parents and 

nenar negonnejek oufhewawok Adam quah Eve, 

made of one blood 

God keiztaunkq’ wutche pafakun nepuk wa- - 

all nations of men of the 

me arkeiz renawauk wutche, Adam wutche 

Earth and of his rib, and 

okkeik quah Eve wutche ewo pechaugun quah 

fo one man begat another, and 

rio paffogun ren rikheaus kataggun, quah 

that man another, and that man another; and one 

ne ren katak, quah ne ren katak; quah ahantfe 

generation begat another, fo all men are as 

rikheoufhannak, rio wame rennauwauk arra 

branches of the Root 

papechewekeiek wutche Adam wutchappuk 

all men are of the fame nature; all are like 

wame rennauwauk arrambauauk : wame aharfo- 

in theire bodies, theire heads; eares, 

ak hogkauwunk keoununguanak; wuttauauks, 

eyes, mouth and tongue. 

fkefuks, wuttoan, quah meran terre. 

Gods word was given to 

Ob: Jehovah wujkwheak moh merritonaz tin- 

other nations how then doth it concern the In- 

kataggohauk re tennene pakkodje-moamo eanjke- 

dians. 

tambough . 

Gods word was firft 

An: Jehovah uttawawunk moh negonne 

given to the Jews only. 

maugamuk Jewfak re webe. Pfal. 147. 19, 20: 

till the coming of 

Rom: 3:2. afkam paiaant Jefus Chrift God moh 

fuffered all nations to walk in their own 

konkokanaio wame arkeis pummean [matchean] 

C3 (nejek paaijawunga- 


[ 38 ] 

wayes but when came 

nak terre, Acts , 14: 16. ldttaman Jefus Chrift pai- 

in mans nature hee fent 

ant’ renambauunganak terre ewo moh negontua 

his word to all Nations of the World. 

uttuwawunk re wame arkeis wutche muttauk. 

according to the 

Mat. 28. 19. Acts , 17. 30. noufe negonne auwa- 

prophecies of and of 

muks wutche Iefus Chrift. Efa. 49 : 6. quah wutche 

the Gentiles which his word they 

Gentilloag. Efa. 65. 1. Ne uttuwawunk nejek 

receive fome fooner fome later than other 

miffennamanau pofhe negonne pofhe utta, auche. 

If the Indians receive Gods 

Ob. Horn eanfketambough miffinnamanau Ieho- 

Word will it not 

vah wufkwheak \uttuwawunk~\ matta youh bitch 

take away the honour and riches 

mammodnhokkreztawauwunk quah pauaffoun- 

of the Sachems , and Liberty 

ganfh wutche Sachemauauk , quah motantamme- 

of the Indians ? 

wunk eanfketambough? 

No, in noe wife, yea this 

An. Moh wutche matta erano. Nux youh 

would quickly increafe the honour 

mutche charaque arroufha hokkreztawauwunk 

and Riches of the Sachems, 

quah pauafowunk Sachemauauk, Pro. 8 : 15; to 

By humilitie and 

20: Cap: 22: 4. Spe womarromounk quah 

the feare of are Riches 

wezzarrakounk wutche God pauafounk kok- 

krez- 


[ 39 ] 


honour, and life, and this 

kreztawauwunk, quah kejauunk, quah youh 

will inlarge the liberty of the 

bitch arroufha mdtantammewunganfh eanfke- 

Indians by freeing them from 

tambough, fpe motantamhuwan nejek wutche 

the bondage of Sin and Sa- 


mifneghittewunk matcherewunk quah mamat- 

than. 


chhuadjek wutchio. 



The fecond part lhewing them 

Ezzefhitta chippio okkekoodemunganau- 


by the Scriptures of 


the 


ans fpe wufkwheganfh wutche God mando- 

divine truths neceffarie 


waious werramauwunganfh queraubikkomuks 

to eternal falvation. 

re micheme kejahittewunk. 

Wherein Jiands mans happinefs ? 

Q. Chauket attamo fketambough woweriewunk ? 

Not in the pleafures 

An . Matta pompawoytammowunganak terre, 

nor in the treasures of this 

matta fhajoffhewunganak terre wutche youh 

world. 


mittauk. 


Why fo ? 

Qu. To hohje ? 

Becaufe our life is fhort wee 

An. Waje kokkejauungan taioquiah, neau- 

can but poffefs them a little while 

wun hom webe n’tahenan yous namach’. Jam . 
4:14: Luk: 12. 19. Pfal: 49. 11: 12. 

Thefe things cannot fatifiie 

2 Yous aiakquiiks matta hom kattabrawahikko- 
C4 nan- 


[ 40 ] 

now while wee live nor will 

nananfh eo fakkepompomantammokq’, matta 

they accompany us when we dy. 

kowejauungan nuppoan. [ahqueiketambaumitch] 

Wherein then Jlands mans happinefs? 

Qu. Ten artah nine mijjin wowerriewunk ? 

Mans happinefs confifls in the 

An . Renna wowerriewunk artah wadchanam- 

fruition of God his free 

auunganak terre wutche Iehovah narrauwe wo- 

Love by the chief defireable 

marretewunk fpe Iefus Chrift, archewontammuk 

good that any can feek for 

warreguk teou howan noweta hom natchkok 

or find. 

ux umfkommen. 

Why fo? 

Qu. Tohoje ? 

Becaufe this Love is from 

An. Waje youh womarretounk attah wutche 

everlafting and to everlafting, it ceafeth 

micheme quah mechemewunganak re, matta eak- 

not, 

quino. Jer: 31:3. 

Mofl free, of all Loves 

2 Wuna narrauwe Hos. 14. 4. 3 Wame womar- 

its the greateft, moft fatis- 

retounganfh arche mefi. Joh. 3: 16. 4 Artcheta- 

fying. 

brawahikkomuk. Pfal. 63. 3. 

Wherein is God chiefly made known 

Qu. Ten terre yehovah arche waughhewawun 

to men ? 

Sketambough re? 

In his word which fliewes 

An. Uttuwawunganak terre teou moufke 

(had 


men what they ought to avoyd 

fhaddawn rennawauk; chawgun pahke petah- 

believe, and doe that 

quenah, warramattammanah, quah utteeinah ne 

they may pleafe live 

nejek hom wofferawahenah God pomantam- 

to him yea live for ever 

minah ewounk re nux pompamantaminah miche- 

with him. (Heut 29. 29. 

me weeche ewo. Rom. io. 8, 9, 11. Tit . 2. 12. 

Who is 

Qu. How an God? 

Is a fpirit eternal, all 

An. God Rafhfhauwunk micheme wame- 

knowing, all-feeing, mod mercifull, 

waughhean, wame naumen arwe-kittamanchafko 

molt righteous of himfelfe, and 

arwe funkkumbaugh wutchio nagum hogga, quah 

himfelves 4- 24: P/a, go. 2 : 2 Chro. 6. 30. 

wutche nagum hogga. Ex. 34. 6, 7. Ex. 3. 14. 

How many Gods bee there ? 

Q. Chojfoak Mandoak ? 

There is but one very 0 true in 

An. Webe pafuk waugh werramat God rame 

three perfons three in one, the Father, the Son, 

fwe perfonoag fwenapffha pafuk, oufh, woamon, 

and the Holy Ghoft. 

quah peaio Rafhauonk. Mat. 28. 19. 

as in man there be his will, underftanding, 

nenar rame ren worrantammewunk waughtau- 

and memorie, thofe three, 

wunk quah memequantammewunk yows fwe, 

yet but one man: So in the God-head 

narra webe pafuk ren: Rio mandoowunganak 

there are three perfons, yet but one 

terre, fwe perfonoag, narra webe pafuk God. 

Youh 


[ 42 ] 


this is a Glorious myftery which 

Youh arwejanunquat peaio keonewunk, teou 

will reveal more fully to his people 

Iehovah bitch koodremoufkenaffo re oufketam- 

both here and in heaven 

bamh takque youh, quah rame auffequamuk 

hereafter. 

etanterre. 

What hath the true God done 

Qu. Chaw gun waugh werramat Mandoh kekez- 

for thee ? 

tangus wutche ke ? 

hath made me, he doth keep me, 

An. God nekezhuiggus, ewo nenowadchan- 

and he can fave me. 

nakq’ quah ewo horn nenokedi huikq’. Pfa. 119. 
73. Pfal. 121. 4, to 9. Efay . 63. 1. 

How did make you ? 

Qu. Ten God keteou/hikquenas ? 

In my firft parents he 

An. Rame negonne neghikqueoufhannak pe- 

made mee holy, and righteous and 

rambauhuiggus, quah fonkkombouhuiggus quah 

like himfelf in knowledge. 

rizzo nagum hogga wauhtauwunganak terre. 
Gen. 1 : 26, 27. Eel. 7. 29. 

Are you then born holy and 

Qu. Kinfpe negamus perambaugh quah Sonk- 

righteous. 

kombough. 

No, my firft father finned 

An. Matta negonne noufha matchereoufhan 

and I in him. 

quah nenteramopetangun. Es. 43. 27. Ro. 5. 19. 

God 


[ 43 ] 


made the firft man as 

God wufheawus Adam negonne ren tupacha 

the root of all mankind and 

wutchoppuk wutche wame rennauwauk quah 

gave and in him all men 

meawus Adam, quah ewounk terre wame renou 

all good things what 

wame waugh worregix aiakquiiks chawgun 

received in the beginning when God made him, 

Adam miffmnamanis wafke keizheant God 

he received it not for himfelf alone with 

mattax nagum webe wutche miffinnamonis, we- 

him all men 

che nagum fketambough mutche wame miffin- 

received it, and what hee loft 

namauauwufhannak : quah chawgun tantauanufh 

hee loft not for himfelf alone all 

antauamufh matta nagum wutche webe, wame 

men loft it in him 

tantauanauwufh rennauwauk ewounk terre 

what did as if all men 

chawgun Adam arretch netatuppe wame ren- 

did it; he finned therefore 

nawauk wuttenauaus ; ewo matcherewus newut- 

all finned. 

che wame matchereoufhannak. 

Were you born a Sinner ? 

Queft. Keko negamus intimate heret ? 

I was conceived in fin, 

Anfw . Spe wampaquaanas mamattambauwun- 

and born in iniquity 

ganak terre, quah fpe negamus matcherewun- 

and fo by my 

ganak terre, Pfal. 51. 5, quah rio fpe neen te- 

nature am as a filthy loath- 

rambauwunk netatup matchenunquofo matche- 

mun- 


[ 44 ] 

fome creature and in myfelf by 

munguofo keizheak quah nehoggok wutche 

reafon of my fin odious to 

matcherewunk chifhanttammuk re Jehovah. 

What is your birth finn ? 

Q. Chaw gun kinfpe neg-matcherewunk ? 

The finn of imputed 

An. Matcherewunk wutche Adam nummia- 

to mee and a corrupt nature 

namauhikquemuk, quah matcherambauwunk 

dwelling in mee. 

utteamopetangun. Ro: 5. 12, 13, 14. Eph: 2, 12. 

What is Adam's fmn imputed 

Q. Chaw gun Adam matcherewunk kummia- 

to you ? 

namauhikquemuk ? 

The eating of the forbidden tree. Gen. 3. 11. 

Ans. Meetfin quotetemuggus p’tuk wutchio. 

what is your corrupt nature ? 

Q. Chaw gun komatcherambauwunk ? 

My corrupt nature is empty of 

An. Nomatcherambauwunk fauaioo wutche 

grace bent 

werrittapautammowunk, upffquauwemo mat- 

unto fmn, onely unto fmn, and 

cherenag re webe matcherewunganak re, quah 

that continually. 

ne yeiache. Ro: 7. 7, & 18, verfe. Gen: 6. 5. 

not a creature upon earth, hath fo an infedt- 

matta keizheak fketokkeak outahhe rio mahme- 

ed nature as all men 

huwamuk rambauwunk arra wame rennawauk 

have. 

uttaheauk. 

What is fmn ? 

Q. Chaw gun matcherewunk ? 

An. 


[ 45 ] 


Sin is a breach of 

A. Matcherewunk poakqumnamounk wut 

Gods Commandements. 

che Jehovah pakkadtawauauwunganfh, t . Joh. 3. 4. 

How many Commandements are there ? 

O. Chofjhinoh Attakpakkadtawauauwunganfh ? 

Tenn. 

A . Paiaguotufh, Deut: 4. 13. 

What is the firjl Commandement ? 

Q. Chaw gun negon/hik Pakkadtawauwunk f 

Thou lhalt • have no other 

An. Matta bitch komandomo unkatagganok 

gods but mee. 

mandoak webe Ne. Exod. 20. 3. 

What is the meaning of this Commandement ? 

Q. Tah ruamo youh Pakkadtawauwunk. 

That wee Ihould worfhip 

An. Ne neauwun pahke keterroutauwaumen 

the only true 

webe werramat God. Mat. 4. 10. 

is the onely true there are 

Jehovah webe waugh werramat God, matta unk- 

no other gods the gods of the 

atagganok mandoaog, mandoaog wutche okke- 

infidells are Devills and man- 

ajwauhtammejek mamatchhuwadjek quah re¬ 
flayers. 

nou-nanfchadjek. 

What is the fecond Commandement ? 

An. Chaw gun neztaujhik pakkadtamauwunk ? 

Thou (halt not make any graven 

A. Matta bitch koufhea mis-feanwufkwhos- 

image unto thee or the likenefs 

fen tuppacha mandouh keunk re, ux nearrak 

of any thing which is in heaven above 

wutche chawgun noweta, teou kefukkuk fkeje 

terre 


[ 46 ] 


or in earth beneath, or in y e water under the 

terre, ux okke ramuk terre: ux nippe ramuk okke 

earth. Thou fhalt not bow down thyfelf 

terre. Matta kekupfquawufh wamaiouk kehok 

to them, thou fhalt not ferve them 

re nejek, matta ke bitch tarroukaffomah nejek 

for I God thy am a jealous 

wutche ne Jehovah ke God mouffit-chamo [a- 

vifiting the iniquity 

harrachamitch] God, aharroutant matcherewunk 

of the Fathers upon their children 

koufhwawok wutchio Ikeje wonnajannawauk 

to the third and fourth generation, 

[mukkraauk] re fwot quah you wot antfewunk 

of them that hate me and 

wutche nejek chifhfharamoqueanak ne; quah 

fhewing mercy unto thoufands of 

kittematcherachan re mamattinunguefoak wut- 

them that love me and keep 

che nejek womarrequeanak ne quah wadchan- 

my Commandements. 

jek ne-Pakkadtawauauunganlh. Exod. 20 4, 5. 
Joh . 4. 24. Lev. 25. 1. Ezek . 16. 17. 

What is the meaning of this Commandement ? 

Q. Tah ruwamo youh Pakkadtawauauwunk ? 

That wee fhould worfhip 

An. Ne neauwun pahke nokkommoukauwun 

The true with True 

wauhwerramat God weeche werramamuk nok- 

worfhip, fuch as hath ordained 

kommowunk, nenar God pakkadafowamoas 

not fuch as men do invent 

[pakkaddawanas] matta nenar renou arroytamhit. 
John. 4. 24. Deut. 12. 32. Mat. 15. 9 


Quell. 


[ 47 ] 

What is the Third Commandement ? 

Qu. Chaw gun najhwe Pahkadtawauwunk ? 

Thou fhalt not take in vaine 

An. Matta ke bitch mifhommoan tah-nooche 

the name of thy God, for 

wezzawunk Jehovah ko mandouh: wutche Je- 

will not hold him guiltlefs 

hovah matta bitch wuffomooan parrewauhhuwa 

that taketh his name 

ouwannouweta mammo. nagamo wezzewunk 

in vaine. 

tah-nooche. 

What meanes here the Name of thy ? 

Qu. Tak ruwamo youh wezzewuk wutche ke God? 

Himfelf, and the good 

An. God nagum, quah waughwauwerregix 

things of whereby is known 

aiakquiiks wutche God, teoufpe God wauhhea 

as a man is known by his name 

netatup ren waughea fpe nagomo wezzewunk 

as his Attributes worfhip 

nenar uttarwejanunguefounganfh nokkommo- 

Word and Works * 

wunk, uttawauwunk quah wuttarkaffowunganfh 

(Deut. 28. 58. Ex. 30. ig^with 34. 6. 

i King. 9. 3. Pfal. 138. 2. yob. 1. 21. 

What meanes that fhalt not 

Qu. Chaivgun ruwamo youh matta bitch kom- 

take his name in vaine ? 

ammean ewo wezzewunk tahnodche? 

That all men fhould fpeak 

An. Ne wame rennauwunk pahke ruwauauk 

of himfelf and of the good 

wutche God nagum, quah wauwerregix aiak- 

things of for his Glory 

quiiks wutche God, wutche uttarwefanunguefo- 

unk 


[ 48 ] 

and for their good not 

unk quah wutche nejek worregaungano, matta 

vainly, not unreverently, not 

tahnooche, matta ukffchawe, matta uttam- 

unprofitably. 

bafioungane. 2. King: 1.3: Levit: 10. 3 '.Job: 36. 

24. 1 Cor: 10. 31 .* Job: 5. 27 .* 

Deut. 8. 18 : Jer. 2. 30: Levit: 26. 2: Heb: 4. 2. 

What is the fourth Commandement ? 

Qu. Chaw gun youhwe pakkadtawawunk ? 

Remember the Sabbath day 

An . Kommequantufh nokkommowunk, [ke- 

to keep it holy, 

weenauwunk] wauwertauun, [perrtauun] nuk- 

Six dayes fhalt thou labour and doe 

kuddafkfhe kefequauwe katarkas, quah keizta- 

all thy workes but the feventh 

us wame katarkaffounganfh: webe nezenfe 

day is the Sabbath of 

fhugane mutche nokkommounk wutche Iehovah 

thy on that day thou ftialt not do 

ke God youh fhuganeterre akqueri^hq , chaw- 

%ny work, thou nor thy Son 

gun noweta arkaffowunk, ke matta kenaumo- 

nor thy daughter man-fervant, nor maid- 

an, matta kattane kowadjan-ren, matta nanno- 

fervant nor thy cattel nor thy 

otenukfqua, matta kekopompetunganak, matta ke 

ftranger within thy gates for in 

peeouchauk rame ke fquonta, wutche rame nuk- 

Six dayes God made 

kuddafkfhe kefequauwe Iehovah keiztaunas 

heaven, and earth, the Sea, and all 

kefukq’, quah okke, kathannabaug quah wame 

things that in them bee and refted 

aiakquiiks rame nejek appoop, quah akquarkaz- 

fous 


[ 49 ] 

the feventh day 

fous [wuwufinnawus] nezzenfe fhugane: ne- 

wherefore God bleffed the Sabbath day, 

wutche Iehovah uttchadchimmoas nokkommo- 

and hallowed it. 

wunk, quah peirtawanas ewo. Ex. 20. 8, 9, 10, 
11. Efa. 58. 13. Ne. 13. 16, 17. 

What is the meaning of that Conwiandemant ? 

Qu. Tah ruzuamo youh Pakkattawauwunk ? 

That all fhould reft from 

An: Ne wame pahke wuufinnamanak wut- 

work and much more from play 

che arkaffounk quah aufe wutche momarrawas- 

on the Lord’s day that wee may 

fowunk rame Iehovah kefekut, ne neauwun hom 

draw near to in good works 

notauchemen re God rame wauwerregix arkas- 
founganfh. Efa. 58. 12, 13. Jam. 4. 8. 

What is the fifth Commandement ? 

Q u: Chaw gun nappachoffitpakkadtawauwunk f 

Honour thy father and 

An: Hokkreztaus [konkreztaus] koufh quah 

thy mother that thy dayes may bee long 

kenoununk ne kokonkefeketufh hom quonaious 

in the land which the Lord thy giveth thee. 

fkeje okkeik teou Iehovah ke God kummequun. 
Exod. 20. 12. 

Who are called thy father and mother ? 

Q u. Auwannak afpwerauk koufh quah kenoununk? 

All rulers whether in families 

An. Wame toukretaffejek ten chippakdm- 

the fchool 

mukutchaug, tahattere koodammochawunk ra¬ 
in Church or in the common- 

me mauwewhekomunk nux afoudummauwung- 
D anak 


[[ 50 ] 

wealth. (i Kin. 5. 13: 2. 12. 1 Cor. 4. 15. 

anak terre. 2. Chro. 29. 18. Pro: 23. 22. 

What is the honour to Superiours ? 

Q. Chaw gun kokkreztauotounkre toukretajffejek? 

Reverence, Obedience, 

An. Wawhungachamuk wauweztammewunk 

and when I am able recompence. 

quah [ne tabafean] rambe maugawunk newutche. 

1 Tim. 5. 1. 1 Sam. 25. 8. 

Gen. 4. 20, 21 Mai. i. 6. Heb. 12. 9. Eph. 6. 1. 

What is the fixth Commande- 

Qu. Chaw gun akkommedjchoffi t Pakkadtawau- 

ment ? 

auwunk f 

Thou lhalt doe no murder. (i. Tim. 5. 4. 

An. Matta kokkeminchafko. Ex. 20. 13. 

What means this Commandement ? 

Qu. Tah ruwamo youh Pakkadtawauwunk ? 

That wee Ihould not fhorten 

An. Ne neauwun pahke matta taiuquetauou- 

the life or health 

nan pompemantammewunk ux affummaffowunk 

of our felves or others 

wutche neauwun hoggananak ux unkatagganak 

but preferve both. 

webe koukedjtaunan nefe. Mat. 5. 22. 2 Cor . 

7. 10. Mark. 3. 4. 1 Sam. 26. 20. 

What is the feventh Co?nmandement ? 

Qu. Chaw gun nefaufak pakkadtawauauwunk ? 

Thou fhalt not commit Adultery. 

An. Matta komammofo. Ex. 20. 14. Gen. 

9. 10. Levit. 18. 24. 

What is the finn here forbidden ? 

Qu. Chaw gun matcherewunk youh quoteten ? 

An. 


[5i] 

To defile our felves or others 

An. Matchtawn hoggananak, ux unkatag- 

with unclean lulls. 

ganak weeche wapafquawe chiffhegewunganfh 

What is here Commanded ? 

Q. Chaw gun youh Pakkadchimmedenf 

Chaftity to preferve our 

An, Mianumbauunk, konkfanttawn neauwun 

bodies in holynes and hon- 

hoggananak peaiowunganak quah hokkrez- 

our. 

tauetounganak terre. Titus , 2. 5. 1 Pet, 3. 2. 

1 Thes . 4. 4, 4. 

What is the eight Commandement ? 

Qu. Chaw gun fwankjhit Pdkkadtawauauwunk? 

Thou (halt not fteal. 

An. Matta kommootakon [matta kekomoo- 
to.] Exod. 20. 15. 

What is the Health here forbidden ? 

Qu. Chawgun kommootewunk youh quoteten ? 

To take away another man’s goods with- 

An. Mamman unkatak ren mamachife, ma- 

out his knowledg without his gift or to 

ta waughtauokq’, matta maugaukq’, ux okke- 

fpend our own goods without pro- 

tawn komamachinafh matta wutche kotam- 

fit to our felves or others gaine 

baficoiananfh, ux unkatagganak otambafiona- 
nauufh. Luk. 19. 8. 1 Thes. 4. 6. Pro. 21. 20. 

As Bad Indians 

Netatup mamttambaujek eanfketambaugh ok- 

do fpend their eftates when they want whores 

ketawnau mamatteinch nootch-fquahahittit 

quah 


[ 52 ] 


and play at ftrawes. 

quah okkezhittit, 

What is here Commanded ? 

Qu. Chaw gun youh pakkadchimmeden? 

Well to gett our goods 

An . Wauwerre mefinnaman nomamachmafh 


well to keep and well to ufe 

wauwerre wadchanaman quah wauwerre ainas 

them. 

youfh. Pro. 13. 11. John , 6. 12. Luke , 19. 16. 

What is the ninth Commandement ? 

Q. Chaw gun pdfakogun/he pakkadtawauau- 


wunk ? 

Thou fhalt not beare falfe witnefs againft 

A. Matta ketaiantekiawaughua kechanche- 

thy neighbour. 

tammuk re. Exod: 20. 16. 

What is the /mil here forbidden ? 

Q. Chaw gun mate herewunk youh quote ten ? 

To ly falfely, to think 

A. Okkejaufkin aiantekampauwe, roytam- 

or fpeak that which is not truth 

min nux ruwan chawgun matta werramamo- 

of our felves or others. 

muk wutche neauwun ux unkatagganok. Eph. 
4- 2 5 - 7 er: 9 ■ 4. 5 - Jojhu: 9. 22. Pro. 13. 7. 

What is here Commanded ? 

Q. Chawgun youh pakkadchimmeden ? 

Truth and faithfullnefs. 

A. Werramawunk quah mutchifunkombane. 
[fonkkombauunk] Eph: 4. 25. Mat: 23. 23. 

What is the tenth Commandement ? 

Qu. Chawgun paiakjhe pakkadtawauduwunk? 

Ans . 


L 53 J 

Thou flialt not covet 

A. Ahque kittechowontammis tahnooche 

the houfe of thy neighbour, Thou 

week wutche kechanchetammuk, ahque kette- 

fhalt not covet the wife of thy neigh- 

chowontammis werogen wutche kechanchetam- 

bour, nor his man-fervant, nor his maid-fervant 

muk, matta ewo wajan-ren matta waian-fquah, 

nor his ox, nor his affe, nor 

matta wutoximoh, matta wuttaffimoh, matta 

any thing that is thy neighbours. 

chawgun noweta wutche kitechame. Ex. 20. 17. 

What is the coveting here for- 

Q. Chawgun kdttauachojffowawunk youh quo- 

bidden ? 

teten ? 

Luft after other 

A. Kattauachoffowawunk wutche unkatak 

mens goods, and want of 

ren mamachife: quah querauhikkowunk wutche 

contentment with our own e- 

tatabrawahittewunk weeche neauwun nomama- 

ftate. 

chinanfh. Heb. 13. 4. Rom. 7. 7. 

Whether have you kept all 

Q. Nammuk pahkodje kattabrereanas wame 

thefe Commandements ? 

nei/h pakkadtawaauwunganjh ? 

No, I and all men are 

A. Matta, ne quah wame rennawauk ma- 

finners. 

matcherejek. Ro. 7. 14. Ro. 3. 23. 

What is the wages of 

Q. Chawgunhe unquatauwetounk wutche mat- 

finn ? 

cherewunk? D.3. 


Ans. 


Death and Eternal 

Ans: Nuppounk quah micheme konkejap- 

torment. 

penauwunk. Rom. 6. 23, & 2. 8, 9. 

Hoiv then look you to be faved ? 

Q. Tennene kofambattamen kejahean ? 

Onely by 

Ans . Webe fpe Jefus Chrift. 

Who is called 

Qu. Auwunnah affowe Jefus Chrift f 

The eternal fon of who 

A. Micheme wonnejon wutche God auwun 

for our fakes, became man, that 

wutche neauwun hoggananak moh renoowus, ne 

he might redeem and fave us 

ewo hom mannohikquenan quah kejahikquenan. 

How doth he redeem and 

Q. Tunre Jefus Chrift manudhikquenan quah 

fave us ? 

kejahikquenan ? 

By his righteous life, 

Ans. Spe nagamo fonkkombough kejauwunk 

and better death and glorious 

quah wefekun nuppowunk quah arwenungaut 

refurrection againe to life. 

rambeompkewunk wunk kejauwunganak re. 
Gal: 4. 4. Mat: 5. 20, 28. Pfal: 2. 7, 8. Rom. 4. 25. 

How came you to have part, and 

Qu: Tun gooje kotahean chanchepaiewunk , quah 

fellswfiip with in his 

chanchiawunk weeche Jefus Chrift rame ewo nup- 

Death and his refurrectioyi ? 

pounk quah ewo rambeompkewunganak terre ? 

By the power of his 

Ans. Spe milkegowunk wutche ewo keka- 

tokau 


[55] 

word and Spirit which 

tokauwunk quah Rafhauwunk, youh paffouhik- 

brings us to and keeps us 

quenan re Jefus Chrift, quah quowadchanhik que- 

in him. 

nan rame ewunk terre. Joh: 17. 20. • 1 Cor . 6. 17. 

What is his word ? 

Q. Chaw gun nagamo kekatochauwunk f 

The holy Scriptures God pen- 

A. Peaious wufkwheganfh Jehovah wufk- 

ned by the ancient minifters of his 

whazzous fpe negonnijek ahruwajek wutche ewo 

word called 

uttuwauwunk affwerauk Prophetts & ApofUes, 

the old and new Teflament, 

nahnekonne quah wuski Nokothommaueten, 

the Law, and Gofpel. 

pakkadtawauauwunk quah werranjemokauwe- 
ten. 2 Tim. 3. 15, 16. 

How doth the minijlry of the 

Queft. Ten re attabawauwunk wutche pakkad- 

Law bring you towards 

tawauauwunk kepazduhikqun rakque Jefus Chrift ? 

As it brings me to know my 

Ans. Arra nopazouhikqun waughhean no- 

finn and the wrath of 

matcherewunk quah wezkefowunk wutche God 

towards mee for it. Rom. 3. 20. Gal. 3. 10, 24. 

ne rakque ne wutche. Rom. 7.9, 10. 

How doth the knowledge of thy fin 

Qu. Tenre waughtauwunk wutche komatchere- 

bring you towards ? 

wunk kopazouhikqun rakque Jefus Chrift ? 

Thereby I come to feele my 

Ans. Youh fpe ne nope mequinneman ne 
D.4. nan- 


[56] 

curfed eftate, and 

nannapummuk arrachoffewawunk, quah que- 

need of Saviour. 

raubikkowunk wutche kekejahuad. Gal. 3. 10, 24. 

How doth the Mini/trye of the 

Queft. Ten re attabbowawunk wutche werran- 

G of pel help you in this 

jemokauweten ketamamungqun rame youh tattaai- 

curfed Eflate ? 

nupooiretammuk arrachojffewawunk f 

It humbles mee yet more, and then 

Ans. Womarrumhikqun naraufe, quah nene 

rayfes mee out of this miferable 

tomkehikqun wutche youh konkejappenamuk 

eftate. 

arrachoffewawunk. Luke. 3. 4, 5, 6. 

How doth the viiniflrie of 

Qu. Ten re kokkoudumchauwunk wutche wer- 

the Gofpell humble you more ? 

ranjemokauweten kowdmarrumhikqun wunk ? 

By revealing the 

A. Spe moufkinnamowunk wutche nar- 

free love of 

rauwe womarretounk wutche Jefus Chrift 

Becaufe he dyed to fave fin- 

2 Tim: 11. 10. Waje nuppous kejahean mamat- 

ners: and yet con- 

cherejek; Joh. 16. 7, 8. 6. 44. Quah narra nowau- 

vincing mee of my finn becaufe I be- 

tauhikqun wutche nomatcherewunk, waje matta 

lieve not on him, and of my utter 

nenoftammoan fkeje ewo, quah micheme no- 

infufficiency to come to him. 

monunquefowunk peauwun ewounk re; Luke , 

And fo I feele myfelf 

19. 10. Quah rio nenomequinnaman ne hok mi- 

che 


[ 57 ] 


utterly loft. 

cheme tanhich. 

How then doth the minijlry of the 

Q. Ten nine kokkoudumohauwunk wutche 

Gofpel rayfe you up out of 

werranjemokauwunk kdtantanttamhikqun wutche 

that loft eflate to come to 

youh anhemuk arrecho(fewawunk pean re Jefus 
Chrift ? 

As it teacheth mee the 

Ans. Nenar nekokkoodummohikqun rau- - 

value and the virtue of the death 

weto quah milkefewunk wutche nuppowunk 

of and the riches of 

wutche Jefus Chrift, quah pauafounganfh wutche 

his free love to loft fin- 

ewo narrauwe womarretowunk re anhejek ma- 

ners; re- 

macherejek Joh. 12. 32, 2 Cor: 5: 17, 20, mou- 

veales the promife of 

fkefhaddawn kroudemauwetowunk wutche 

grace to fuch, and minifters 

werrittepantammewunk re youjek, quah merah 

the holy Spirit of grace 

peaio rafhauwunk wutche werrettepantamme- 

to aply and 

wunk miffmnamawauhuwun Jefus Chrift, quah 

his promife of grace 

nagamo kroudamauwetounk wutche werrette- 

unto my felf, and keeps 

pantammewunk re nean hok, quah nowad- 

me in him. 

janhikqun rame nagum. 2 Pet: 3. 18, Luke 19. 

10, Mat: 9. 13, Gal . 3. 5, Ro 10. 17, with 1. 16. 

Queft, 


[ 58 ] 

How doth the Holy Spirit of Grace 

Qu. Ten re peaio Rajhauwunk wutche werrit- 

help you - and bring 

tepantammewunk kutamamauhikqun quah pazdu- 

you to and caufe improve 

hikqun re Jefus Chriji , quah mijjinnamahikqun 

his promife and keep you 

nagamo kroudamauwetounk , quah kowadchankik- 

in him ? 

qun ewounk terre ? 

By begetting in me 

Ans. Spe rikhean [tikhean] rame ne war- 

faith to receive him. 

remattammewunk attummanah ewo: Ro. io. 
17. 10, 14. Zee: 12. 10. 

prayer to call upon him, 

Attabbowawunk wewhekum fkeje ewo: amban- 

Repentance to mourn after him, and 

toetammewunk mouwun rakque ewo, quah 

new obedience to ferve him. 

w'fkio weztammewunk kretammin ewo. Ro. 
16. 25, 26. 2 Cor. 10. 4, 5. 

What is Faith ? 

Q. Chaw gun atta Warremattammewunk ? 

Faith is a grace 

Ans. Warremattammewunk arta werrittepa- 

of the holy Spirit; 

tammewunk wutche peaio Rafhauwunk; Phil: 

Whereby I deny 

i. 29. 2 Cor. 2. 4, 12. Nahwutche hokkeje- 

myfelf and believe on 

waughtam ne hok quah warremattam fkeje Iefus 

for righteoufnefs and everlafling 

Chrift wutche funkkombauwunk quah micheme 

ke- 


[ 59 ] 


life; 

kejawunk; 

What is Prayer ? 

Queft. Chawgun attabawawunk ? 

Prayer is a calling 

Ans . Attabowawunk wewhekechaumewa- 

upon in the name of 

wunk wufkeje God rame wezewunk wutche Ie- 

by the help of the holy 

fus Chrifh fpe amamauetowunk wutche peaio 

Ghoft according to the will of 

Rafhauunk nouffe utteoitammewunk wutche 

God. (Joh. 1.5. 14. 

God. Mat. 6 . 9. Joh. 16. 23. Ro. 8. 26, 27. 

How did teach his 

Qu. Ten Jefus Chrift kokoodumchauwus ewo 

difciples to pray ? 

nannawunnakuts attaboan ? 

Thus. 

Anfw. Rio. 

Our father in heaven 

Noufhin aufequamuk terre 

tammunatch [woweztauonatch] 

Let come thy Kingdome, 

Peamoutch’ kukkuffootummowunk, korantam- 

be done on earth as in Heaven 

mowunk neratch fket’okke nenar aufequamuk 

Give us this day our dayly 

terre, Mefonah ea kefuk konkefekatufh no- 

food, Forgive us 

meetfounk, [petukkeneag] Akquantaminah 

our trefpaffes as we forgive 

nomatchereungananfh nenar takquantaminan 

them that trefpafs againft us. Lead us not 

ewojek nomatchereheaqueaguk, Afquonfakkon- 

gonan 


Hallowed 

werrettepan- 

be thy name 

kowefewunk 

thy will 


[6o] 

into temptation, but 

gonan rame-re mitchemouretounk, webe 

deliver us from evill, for 

kuppoquohwheriggaminah wutche madjk’ wut- 

thine is the Kingdom, and the Power, 

che kekatah ketaffcotomoonk, quah milkeffo- 

and the Glory, for ever 

wunk quah aittarwejanunguefowunk micheme 

and for ever; Amen. 

quah micheme : Ne ratch. 

What is Repentance ? 

Qu. Chaw gun Ambantoietammewunk ? 

Repentance is a grace 

A. Ambantoietammewunk w£rrittepantam- 

of the holy Spirit, whereby 

mewunk wutche peaio Rafhauunk nah wutche 

I loath my finnes and 

ne nezkontum nomatcherrewunganfh quah nez- 

abhorr myfelf for them, and confefs 

karraman m’hok yous wutche, quah norrema- 

them before God and mourn 

hitch neifh arquabit Jehovah, quah nomau- 

after for the pardon 

wetepaz noufe Jefus Chrift wutche akquante- 

of them, and for grace 

maueten wutche neifh, quah wutche werrittepan- 

to ferve him in newnefs 

tammewunk wuttufomoan rame fkiawunk 

of life. 

wutche kejauwunk. Acts, 5. 31. John, 24, 20. 
Levit, 26. 40, 41. Pro. 28. 13. 

What is this new life , or 

Qu. Chaw gun youh wu/Jzio kejauwunk, ux 

Obedience ? 

wawe2tammewunk ? 


An. 


[6i] 

Newnefs of life is 

A. Wufkeawunk wutche kejauwunk arta 

a grace of y® holy Spirit 

werrettepantammewunk peaio Rafhauwunk 

whereby I forfake my former 

nah wutche nenogottummonufh ne negonne 

lufts and vain company 

chachifhfeunganfh, quah akouwa chanchi- 

and walk before God in 

awunk, quah pummean arquabe Jehovah rame 

the light of his word, and in 

wequaai wutche ewo uttuwawunk, quah wau- 

the Communion of the Saints. 

werrechanchiawunganak terre wutche paperris- 
fejek. Pfal. 51. 1, 2, 30. Rom. 7. 6. 1 Pet. 4. 2, 3, 4. 

Pfal. 116. 9. 119. 9. Pfal. 119. 105. 1, 15. Pfal. 16. 3. 

What is the Communion of 

Qu. Chaw gun wauwerrechanchiawunk wutche 

the Saints ? 

paperrijffejek ? 

It is the fellowlhip of the 

A. Wauwerrechanchiawunk wutche mau- 

Church in the Spiritual good things 

wewhekomunk Rafhauwandowe wauwerega- 

of the Covenant of 

nak terre, wutche werrawauunk wutche wer- 

Grace and the Seales 

rittapantammowunk, quah wohpretammowun- 

thereof. 

ganfh youh wutchio. i Cor: i. 2. Phil, 1. 5* Act. 
2. 47. Rom: 9. 4. 1 Cor: 12. 13. 

What is the Church ? 

Qu. Chaw gun mauwewhekomuk ? 

A Congregation of Saints joyn- 

An. Mauwewunk wutche paperiffeiek wau- 

we 


[62] 

ed together in the Bond of 

weioffemuk nappe rame wohpretewunk wutche 

the covenant, to worfhip God and 

wetampaddawunk, routaffen Jehovah quah 

edefie one agother in all his 

kokkekdodamauwetummen rame wame ewo 

good ordinances. 

werreganak pakkadtawauwunganak terre. Pfal . 

(i Cor. 14. 23, 26. 

89. 5. Ps. 50. 5, 16. Ezek. 20. 37. Act . 2 42. 

What is the Bond of the co- 

Q. Chaw gun wopretounk wutche wetampad- 

venant in which the Church is 

dewunk rame youh Mauwewhekonunk wdu- 

ioyned together ? 

wejajfemuk nappe ? 

It is the profeflion of that Cove- 

A. Warremahittewunk wutche youh wetam- 

nant which hath made with his 

paddewunk teou God keiztaunas weeche ewo 

faithfull people that he will be 

funkombaueritch fketambamh ne ewo bitch 

a God to them and to their feed. 

omando Jehovah re nejek quah re nejek antfe- 
jek. e2 Cor: 8: 5 & 9: 13. Gen. 17: 7. 

Vnto what doth bind his people 

Q: Re Chaw gun Jehovah wopreaut wujhetam- 

in this Covenant ? 

bamh rame youh wetampaddawiinganak terre ? 

To give up themfelves and their 

Anfw. Mauganau hoggauoufh quah neiek 

feed firft to that they may 

antfeiek, negonne re Jehovah ne hom neiek 

become his people. (2 Cor: 8. 5. 

ewo wofketambamanak. JoJh . 24. 15, 21, 24, 25. 

quah 


L63] 

and then to the Elders and brethren 

quah nene toukretaffeiek ne quah memattid- 

of the Church to fet forward 

dewoak wutche mauwewhekomunk negonfhid- 

the worfhip of and their 

dawn routauauwunk wutche God quah neiek 

mutual edification. (w‘ io. 28, 29 to 34. 

kokkokoudemauetummechawunk: Nehe. 9. 38. 

How do they give themfelves up and 

Qu. Ten mauganau neiek hoggauwauwo quah 

their feed to 

neiek antfeiek re Jehovah ? 

By receiving through faith 

An. Spe attummemimmewunk fpe warre- 

and 

mattammewunk Jehovah. John , 1. 12. quah e- 

his Covenant to themfelves and 

wo watampaddewunk, re hoggauauk quah 

their feed, and ac- 

neiek tanfeunganak re, Gen: 17. 9, 10. quah ne- 

cordingly walking themfelves 

nar wotterainainauh hoggauwo, I fay, 56. 6, 7. 

and trayning up their children in the 

quah koudamauoak omukkramuk maiawun- 

wayes of his Covenant. 

ganak terre wutche ewo wetampadewunk. Gen: 

18. 19. 

How doth they give up themfelves and their 

Q. Ten mauganau hoggauauwo quah nejek 

children to the Elders and brethren 

mukkraauk re tdukretajfejek quah wemattiddewo- 

of the Church ? 

ak wutche mauwewhekomunk f 

By confeflion of their 

A . Spe funkowauwunk wutche neiek mat- 

che 


[ 64 ] 


Sinnes and profefiion 

cherewunganfh, Mat: 3. 6. quah wauwerrema- 

of their e faith 

hittewunk wutche youhiek warremattamewunk 

and of theire fubiecti- 

2 Cor: 9. 13; quah wutche neiek noufferewahu- 

on to the Gofpel of 

wawunk re morraniemokauwunk wutche Jefus 

and fo they and theire children 

Chrift quah rio neiek quah neiek mukkraauk 

are received into the fellowlhip 

attummonummoauk rame re chanchiawunk 

of the Church, and the feales 

wutche mauwewhekomunk quah wopretoung- 

thereof. 

anfh youh wutchio. 

What are the feales of the 

Qu: Chawgunjh wopretoiinganfh wutche we - 

Covenant now in the dayes of 

tampaddewnnk eo rame akquinnagatte wutche 

the Gofpel of 

werraniemokdiiwunk wutche Jefus Chrift ? 

Baptifm and the holy Supper 

A. Kitcheffumdunk quah peaio nenepom- 

of (2. 11. 1. to n. 25. 

pomuk wutche Jefus Chrift. Ro: 14. 11. with Col . 

What is done for you in Baptifm? 

Qu. Chaw gun kekeiftanfh kitcheffumoiinganak 
terre ? 

In ^ Baptifm the walhing 

An. Rame Kitcheffumdunk kitzfummodean 

with water is a fign and 

weeche nippe arta wauwanunquot quah woh- 

feale of my walhing with 

pretounk wutche nukkitzfommachauwunk wee¬ 
che 


[ 65 ] 

the blood and Spirit of 

che nepuk quah rafhauwunk wutche Jefus Chrift 

and thereby of 

Rom. 6. 2. Act. 22. 16. Quah youhfpe wutche 

my ingrafting into 

ne ankwhotewunk [allequatauwunk] ramere Je- 

of the pardon and 

fus Chrift: wutche akquantemauetounk quah 

cleanfing of my finnes: 

kitzfimmoden wutche nomatchereunganfh : Luk. 

of my rifing up out of af- 

3. 3. wutche ne tompkewunk wutche feway- 

fliction. and alfo 

tammounganfh : 1 Pet. 3. 20, 21. Quah nanak 

of my refurrection from 

wutche ne rambe-ompkmnawunk wutche nab- 

the dead at the laft day. 

bajek attajauche kefekutt. 1 Cor. 15. 29. 

What is done for you in the J'upper 

Qu. Chau gun keketjiaujh rame nenepompomuk 

of called 

wutche Jefus Chrift ? aftwedam the Lord's Supper. 

In the holy Supper of 

Ans. Rame peaio nenepompomuk wutche Je- 

the receiving of bread 

fus Chrift tinnamounk wutche petukqunneg 

broken and poured out, 

quoquafquenaman, quah wine fokennummen, 

is a 

i Cor: 10. 16. Mat: 26. 26, 28. Joh. 6 . 55. mutche 

figne and feale of my 

wauwenunquat quah wohpretounk wutche ne 

receiving communion of the body 

tinnamounk wauwerrechanchine wutche hok 

of broken 

wutche Jefus Chrift fukquunnaman [quoquas- 

que 


[ 66 ] 


for me. And 

quenaman] wutche ne, i Cor: 12. 13. Quah 

of his blood ftied for 

wutche nagum nepuk poke-ftimnaman wutche 

me; and thereby of my growth [in] 

ne ; quah youhfpe wutche ne anchegowunk ra- 

of the pardon and 

me Jefus Chrift wutche akquantemaueten quah 

fealing of my finnes; 

kedjhittewuk wutche nomatchereunganoas ; wut- 

the fellowthip of his holy 

che wauwerrechanchiawunk wutche ewo pea'10 

Spirit; of my ftrengthning 

Rafhauunk wutche ne milkechauwunk [milke- 

and quickning in 

tauauwunk quah tauchegowunk werrittepan- 

grace and of my 

tammewunganak terre: quah wutche ne nap¬ 
fitting together with up- 

pewetappomowauwunk weeche Jefus Chrift fke- 

on his throne of 

je ewo arwenunquat ahapappomuk wutche at- 

glory at the laft Judge 

tarwejauunquefowunk uttajauche waffummo- 

ment. 

wauwunganak terre. 

What is the refurrection from 

Queft. Chawgun rambe ompkewunk wutche 

the dead , which was feaded up 

nuppounganak, teou moh wohpretowauwus \milke- 

to you in Baptifme? 

tauwauwus ] keunk re kitcheffumowunganak terre f 

When fhall come to his laft 

Anfw . Jefus Chrift peant’ nagum uttatauche 

Judgement; All that 

waffimiddewunganak re, Joh. 5. 28, 29. Wame 


war- 


[ 67 ] 


are in the grave (hall rife againe both 

warrekaffejek bitch rambe ompkewunk takque 

the juft and the unjuft. (15. 

fonkkumbaujek quah mamattambaujek. Act. 24.* 

What is the laji Judgment 

Qu. Chaw gun uttajauche waffummowawunk te- 

ivhich is fealed up to you in 

ou milketauwo [ wohpretauwo ] ke rakque rame ne- 

the Supper of called 

nepompomuk wutche Jefus Chriji affwedam Lord's 
Supper ? 

At the laft day wee all fhall 

A. Uttajauche kefuk keauwen wame bitch 

appeare before the Judgement feat 

moufkemen arquabe waffemiddemuk ahappope- 

of to give 

muk, wutche Jefus Chrift 2 Cor. 5. 10. meran 

an account of our works 

okkeehtaffowunk wutche neauwun airkaffowun- 

and to receive our re- 

gananfh quah miffinnaman neauwun unquetaue- 

ward according to them. 

tounk yous nouffe. [neuar rauato arriit wutche.] 
Mat . 12. 36. 1 Cor . 4. 5. Eccl. 12. 14. 

What is the reward that fhall then 

Qu. Chaw gun unquetauetounk teou bitch nene 

be given ? 

merriten ? 

The righteous fhall goe into ever- 

A. Sunkombaujek bitch aug micheme kejau- 

lafting life, and the wicked fliall be 

unganak re, quah mamattambaujek bitch pokkin- 

caft into eternal fire with the Devill 

nauauk rame re micheme rowtag weeche Chepi 

and his Angells. 

quah ewo Angelloag. Mat. 25. 34, 46. 

FINIS. 


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